1 Take heed that ye do not your alms before men, to be seen 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 trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

3 But when thou doest alms, let not thy left hand know what thy right hand doeth:

4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

10 Thy kingdom come, Thy will be done in earth, as it is in heaven.

11 Give us this day our daily bread.

12 And forgive us our debts, as we forgive our debtors.

13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: 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;

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.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves 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 full of light.

23 But if thine eye be evil, thy 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 one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

25 Therefore I say unto you, Take no thought for your life, 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?

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?

27 Which of you by taking thought can add one cubit unto his stature?

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

29 And yet I 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 oven, shall he not much more clothe you, O ye of little faith?

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

32 (For after all these things 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.

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Against hypocrisy in almsgiving.
Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
John Wesley's Bible Commentary
In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts, The right intention and manner of giving alms, (Matthew 6:1-4) . The right intention, manner, form, and prerequisites of prayer, (Matthew 6:5-15) . The right intention, and manner of fasting, (Matthew 6:16-18) . The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, (Matthew 6:19-34) . This verse is a general caution against vain glory, in any of our good works: All these 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) . To be seen - Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.
John Calvin Bible Commentary
BewareIn this passage, Christ exhorts his people to devote themselves sincerely to good works; that is, to endeavor, with simplicity, to do what is right before God, and not to make a parade before men.A very necessary admonition; for in all virtues the entrance of ambition is to be dreaded, and there is no work so laudable, as not to be in many instances corrupted and polluted by it. Under one class he lays down, by asynecdoche, a general doctrine: for he speaks ofalmsonly, as he speaks shortly afterwards aboutprayers: though some copies, instead ofἐλεημοσύνην,alms, readδικαιοσύνην, righteousness, which is also the rendering of the old translator. But the difference is of little moment: for in either way there is no room to doubt, that the design is, to correct the disease of ambition, when, in doing what is right, we seek glory from men.
John Calvin Bible Commentary
That thy alms may be in secretThis statement appears to be opposed to many passages of Scripture, in which we are commanded to edify the brethren by good examples. But if we attend to the design of Christ, we must not give a more extensive meaning to the words.He commands his disciples to devote themselves to good works purely, and without any ambition. In order to do this, he bids them turn away their eyes from the sight of men, and to reckon it enough that their duties are approved by God alone. Such simplicity of views does not at all interfere with anxiety and zeal to promote edification: and, indeed, a little before, he did not expressly forbid them to do good before men, but condemned ostentation.Thy Father, who seeth in secretHe silently glances at a kind of folly, which prevails everywhere among men, that they think they have lost their pains, if there have not been many spectators of their virtues. He tells them, that God does not need a strong light to perceive good actions: for those things, which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for “the Lord dwells in the thick darkness,” (2 Chronicles 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix oureye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the second clause, which immediately follows, Christ reminds us that, in looking for the reward of good works, we must wait patiently till the last day, the day of resurrection.Thy Father, says he,shall reward thee openlyBut when? It will be, when the dawn of the last day shall arise, by which all that is now hidden in darkness shall be revealed.
Bible Cross References
Matthew 6:5 Matthew 6:16 Matthew 23:5 Acts 3:12

Verse 2

Matthew Henry's Concise Bible Commentary
Against hypocrisy in almsgiving.
Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
John Wesley's Bible Commentary
As the hypocrites do - Many of the scribes and Pharisees did this, under a pretence of calling the poor together. They have their reward - All they will have; for they shall have none from God.
John Calvin Bible Commentary
When thou doest almsHe expressly reproves a long established custom, in which the desire of fame might not only be perceived by the eye, but felt by the hands. In places where streets or roads met, and in public situations, where large assemblies were wont to be held, they distributed alms to the poor. There was evident ostentation in that practice: for they sought crowded places, that they might be seen by multitudes, and, not satisfied with this, added even the sound of trumpets.They pretended, no doubt, that it was to call the poor, as apologies are never wanting: but it was perfectly obvious, that they were hunting for applause and commendation. Now, when our service is rendered to the eyes of men, we do not submit our life to the judgment and approbation of God. Justly, therefore, does Christ say, that those persons, who exhibit themselves in this manner,have their reward: for they whose eyes are held by such vanity cannot look upon God.For the same reason, all who are desirous of vain-glory are called hypocrites. Profane authors gave the name ofὑποκριταὶ, hypocrites, to those who personated assumed characters in plays and on the stage; and Scripture has applied this term to men who are double in heart and insincere.There are various kinds ofhypocrites. Some, though conscious of being very wicked, impudently give themselves out for good men before the world, and endeavor to conceal their vices, of which they have an inward conviction. Others allow themselves to proceed to such a pitch of audacity, that they venture to claim even perfect righteousness before God. Others do good, not from a desire to do what is right, nor on account of the glory of God, but only to obtain for themselves fame and a reputation for holiness. This last mentioned class Christ now describes, and he properly calls themhypocrites: for, having no proper object in view in the performance of good works, they assume a different character, that they may appear to be holy and sincere worshippers of God.
John Calvin Bible Commentary
That thy alms may be in secretThis statement appears to be opposed to many passages of Scripture, in which we are commanded to edify the brethren by good examples. But if we attend to the design of Christ, we must not give a more extensive meaning to the words.He commands his disciples to devote themselves to good works purely, and without any ambition. In order to do this, he bids them turn away their eyes from the sight of men, and to reckon it enough that their duties are approved by God alone. Such simplicity of views does not at all interfere with anxiety and zeal to promote edification: and, indeed, a little before, he did not expressly forbid them to do good before men, but condemned ostentation.Thy Father, who seeth in secretHe silently glances at a kind of folly, which prevails everywhere among men, that they think they have lost their pains, if there have not been many spectators of their virtues. He tells them, that God does not need a strong light to perceive good actions: for those things, which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for “the Lord dwells in the thick darkness,” (2 Chronicles 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix oureye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the second clause, which immediately follows, Christ reminds us that, in looking for the reward of good works, we must wait patiently till the last day, the day of resurrection.Thy Father, says he,shall reward thee openlyBut when? It will be, when the dawn of the last day shall arise, by which all that is now hidden in darkness shall be revealed.
McArther Bible Commentary
hypocrites. This word had its origins in Greek theater, describing a character who wore a mask. The term, as used in the NT, normally describes an unregenerate person who is self-deceived. they have their reward. Cf. verses Mat 6:5, Mat 6:16. Their reward is that they were seen by men, nothing more. God does not reward hypocrisy, but He does punish it (cf. Mat 23:13-23).
Bible Cross References
Proverbs 20:6 Matthew 6:3 Matthew 6:5 Matthew 6:16 Matthew 23:5 Luke 6:24 1 Corinthians 13:3

Verse 3

Matthew Henry's Concise Bible Commentary
Against hypocrisy in almsgiving.
Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
John Wesley's Bible Commentary
Let not thy left hand know what thy right hand doth - A proverbial expression for doing a thing secretly. Do it as secretly as is consistent, With the doing it at all. With the doing it in the most effectual manner.
John Calvin Bible Commentary
Let not thy left hand knowBy this expression he means, that we ought to be satisfied with having God for our only witness, and to be so earnestly desirous to obey him, that we shall not be carried away by any vanity. It frequently happens, that men sacrifice to themselves rather than to God. Christ therefore wishes, that we should not be distracted by indirect thoughts, but go straight to this object, that we may serve God with a pure conscience.
John Calvin Bible Commentary
That thy alms may be in secretThis statement appears to be opposed to many passages of Scripture, in which we are commanded to edify the brethren by good examples. But if we attend to the design of Christ, we must not give a more extensive meaning to the words.He commands his disciples to devote themselves to good works purely, and without any ambition. In order to do this, he bids them turn away their eyes from the sight of men, and to reckon it enough that their duties are approved by God alone. Such simplicity of views does not at all interfere with anxiety and zeal to promote edification: and, indeed, a little before, he did not expressly forbid them to do good before men, but condemned ostentation.Thy Father, who seeth in secretHe silently glances at a kind of folly, which prevails everywhere among men, that they think they have lost their pains, if there have not been many spectators of their virtues. He tells them, that God does not need a strong light to perceive good actions: for those things, which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for “the Lord dwells in the thick darkness,” (2 Chronicles 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix oureye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the second clause, which immediately follows, Christ reminds us that, in looking for the reward of good works, we must wait patiently till the last day, the day of resurrection.Thy Father, says he,shall reward thee openlyBut when? It will be, when the dawn of the last day shall arise, by which all that is now hidden in darkness shall be revealed.
Bible Cross References
Matthew 6:2 Matthew 6:4

Verse 4

Matthew Henry's Concise Bible Commentary
Against hypocrisy in almsgiving.
Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
John Calvin Bible Commentary
That thy alms may be in secretThis statement appears to be opposed to many passages of Scripture, in which we are commanded to edify the brethren by good examples. But if we attend to the design of Christ, we must not give a more extensive meaning to the words.He commands his disciples to devote themselves to good works purely, and without any ambition. In order to do this, he bids them turn away their eyes from the sight of men, and to reckon it enough that their duties are approved by God alone. Such simplicity of views does not at all interfere with anxiety and zeal to promote edification: and, indeed, a little before, he did not expressly forbid them to do good before men, but condemned ostentation.Thy Father, who seeth in secretHe silently glances at a kind of folly, which prevails everywhere among men, that they think they have lost their pains, if there have not been many spectators of their virtues. He tells them, that God does not need a strong light to perceive good actions: for those things, which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for “the Lord dwells in the thick darkness,” (2 Chronicles 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix oureye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the second clause, which immediately follows, Christ reminds us that, in looking for the reward of good works, we must wait patiently till the last day, the day of resurrection.Thy Father, says he,shall reward thee openlyBut when? It will be, when the dawn of the last day shall arise, by which all that is now hidden in darkness shall be revealed.
McArther Bible Commentary
sees in secret. Cf. verses Mat 6:6, Mat 6:18; Jer 17:10; Heb 4:13. God knows all.
Bible Cross References
Proverbs 25:22 Jeremiah 17:10 Matthew 6:3 Matthew 6:6 Matthew 6:18 Hebrews 4:13

Verse 5

Matthew Henry's Concise Bible Commentary
Against hypocrisy in prayer.
It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
John Wesley's Bible Commentary
The synagogues - These were properly the places where the people assembled for public prayer, and hearing the Scriptures read and expounded. They were in every city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council of grave and wise persons, over whom was a president, called the ruler of the synagogue. But the word here, as well as in many other texts, signifies any place of public concourse.
John Calvin Bible Commentary
When thou shalt prayHe now gives the same instruction as toprayer, which he had formerly given as toalms. It is a gross and shameful profanation of the name of God, when hypocrites, in order to obtain glory from men, pray in public, or at least make a pretense of praying. But, as hypocrisy is always ambitious, we need not wonder that it is also blind. Christ, therefore, commands his disciples, if they wish to pray in a right manner, toenter into their closet.Some expositors, thinking that this has the appearance of absurdity, give it an allegorical turn, as referring to the inward recesses of the heart: but there is no necessity for such trifling. We are commanded, in many passages, to pray to God or to praise him, in the public assembly, amidst a crowd of men, and before all the people: and that for the purpose, not only of testifying our faith or gratitude, but also of exciting others, by our example, to do the like. Christ does not withdraw us from such an exercise, but only admonishes us to have God always before our eyes when we engage in prayer.We must not literally interpret the words, enter into thy closet: as if he ordered us to avoid the presence of men, or declared that we do not pray aright, except when there are no witnesses. He speaks comparatively, and means, that we ought rather to seek retirement than desire a crowd of men to see us praying.It is advantageous, indeed, to believers, and contributes to their pouring out, with greater freedom, their prayers and groans before God, to withdraw from the gaze of men. Retirement is also useful for another reason, that our minds may be more free and disengaged from all distracting thoughts: and accordingly Christ himself frequently chose the concealment of some retired spot for the sake of prayer. But this is not the present subject, which is only to correct the desire of vain-glory. To express it in a few words, whether a man prays alone, or in the presence of others, he ought to have the same feelings, as if he were shut up in his closet, and had no other witness but God. When Christ says,thy Father shall reward thee, he declares plainly that all the reward, which is promised to us in any part of Scripture, is not paid as a debt, but is a free gift.
John Calvin Bible Commentary
For your Father knowethThis single remedy is sufficient for removing and destroying the superstition which is here condemned. For whence comes this folly of thinking that great advantage is gained, when men weary God by a multiplicity of words, but because they imagine that he is like a mortal man, who needs to be informed and solicited? Whoever is convinced, that God not only cares for us, but knows all our wants, and anticipates our wishes and anxieties before we have stated them, will leave out vain repetitions, and will reckon it enough to prolong his prayers, as far as shall be necessary for exercising his faith; but will reckon it absurd and ridiculous to approach God with rhetorical embellishments, in the expectation that he will be moved by an abundance of words.But if God knows what things we have need of, before we ask him, where lies the advantage of prayer? If he is ready, of his own free will, to assist us, what purpose does it serve to employ our prayers, which interrupt the spontaneous course of his providence? The very design of prayer furnishes an easy answer. Believers do not pray, with the view of informing God about things unknown to him, or of exciting him to do his duty, or of urging him as though he were reluctant. On the contrary, they pray, in order that they may arouse themselves to seek him, that they may exercise their faith in meditating on his promises, that they may relieve themselves from their anxieties by pouring them into his bosom; in a word, that they may declare that from Him alone they hope and expect, both for themselves and for others, all good things. God himself, on the other hand, has purposed freely, and without being asked, to bestow blessings upon us; but he promises that he will grant them to our prayers. We must, therefore, maintain both of these truths, that He freely anticipates our wishes, and yet that we obtain by prayer what we ask. As to the reason why he sometimes delays long to answer us, and sometimes even does not grant our wishes, an opportunity of considering it will afterwards occur.
Bible Cross References
Matthew 6:1 Matthew 6:2 Matthew 6:16 Matthew 23:5 Mark 11:25 Luke 6:24 Luke 18:11 Luke 18:13

Verse 6

Matthew Henry's Concise Bible Commentary
Against hypocrisy in prayer.
It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
John Wesley's Bible Commentary
Enter into thy closet - That is, do it with as much secrecy as thou canst.
John Calvin Bible Commentary
For your Father knowethThis single remedy is sufficient for removing and destroying the superstition which is here condemned. For whence comes this folly of thinking that great advantage is gained, when men weary God by a multiplicity of words, but because they imagine that he is like a mortal man, who needs to be informed and solicited? Whoever is convinced, that God not only cares for us, but knows all our wants, and anticipates our wishes and anxieties before we have stated them, will leave out vain repetitions, and will reckon it enough to prolong his prayers, as far as shall be necessary for exercising his faith; but will reckon it absurd and ridiculous to approach God with rhetorical embellishments, in the expectation that he will be moved by an abundance of words.But if God knows what things we have need of, before we ask him, where lies the advantage of prayer? If he is ready, of his own free will, to assist us, what purpose does it serve to employ our prayers, which interrupt the spontaneous course of his providence? The very design of prayer furnishes an easy answer. Believers do not pray, with the view of informing God about things unknown to him, or of exciting him to do his duty, or of urging him as though he were reluctant. On the contrary, they pray, in order that they may arouse themselves to seek him, that they may exercise their faith in meditating on his promises, that they may relieve themselves from their anxieties by pouring them into his bosom; in a word, that they may declare that from Him alone they hope and expect, both for themselves and for others, all good things. God himself, on the other hand, has purposed freely, and without being asked, to bestow blessings upon us; but he promises that he will grant them to our prayers. We must, therefore, maintain both of these truths, that He freely anticipates our wishes, and yet that we obtain by prayer what we ask. As to the reason why he sometimes delays long to answer us, and sometimes even does not grant our wishes, an opportunity of considering it will afterwards occur.
Bible Cross References
2 Kings 4:33 Proverbs 25:22 Isaiah 26:20 Matthew 6:4 Matthew 6:18 Matthew 26:36 Acts 9:40

Verse 7

Matthew Henry's Concise Bible Commentary
Against hypocrisy in prayer.
It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
John Wesley's Bible Commentary
Use not vain repetitions - To repeat any words without meaning them, is certainly a vain repetition. Therefore we should be extremely careful in all our prayers to mean what we say; and to say only what we mean from the bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are most dangerous, and yet very common; which is a principal cause why so many, who still profess religion, are a disgrace to it. Indeed all the words in the world 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.
John Calvin Bible Commentary
Use not vain repetitionsHe reproves another fault in prayer, a multiplicity of words. There are two words used, but in the same sense: forβαττολογίαis “a superfluous and affected repetition,” andπολυλογίαis “unmeaning talk.” Christ reproves the folly of those who, with the view of persuading and entreating God, pour out a superfluity of words. This doctrine is not inconsistent with the praises everywhere bestowed in Scripture on earnestness in prayer: for, when prayer is offered with earnest feeling, the tongue does not go before the heart. Besides, the grace of God is not obtained by an unmeaning flow of words; but, on the contrary, a devout heart throws out its affections, like arrows, to pierce heaven. At the same time, this condemns the superstition of those who entertain the belief, that they will secure the favor of God by long murmurings. We find Popery to be so deeply imbued with this error, that it believes the efficacy of prayer to lie chiefly in talkativeness. The greater number of words that a man mutters, the more diligently he is supposed to have prayed. Long and tedious chanting also, as if it were to soothe the ears of God, continually resounds in their cathedrals.
John Calvin Bible Commentary
For your Father knowethThis single remedy is sufficient for removing and destroying the superstition which is here condemned. For whence comes this folly of thinking that great advantage is gained, when men weary God by a multiplicity of words, but because they imagine that he is like a mortal man, who needs to be informed and solicited? Whoever is convinced, that God not only cares for us, but knows all our wants, and anticipates our wishes and anxieties before we have stated them, will leave out vain repetitions, and will reckon it enough to prolong his prayers, as far as shall be necessary for exercising his faith; but will reckon it absurd and ridiculous to approach God with rhetorical embellishments, in the expectation that he will be moved by an abundance of words.But if God knows what things we have need of, before we ask him, where lies the advantage of prayer? If he is ready, of his own free will, to assist us, what purpose does it serve to employ our prayers, which interrupt the spontaneous course of his providence? The very design of prayer furnishes an easy answer. Believers do not pray, with the view of informing God about things unknown to him, or of exciting him to do his duty, or of urging him as though he were reluctant. On the contrary, they pray, in order that they may arouse themselves to seek him, that they may exercise their faith in meditating on his promises, that they may relieve themselves from their anxieties by pouring them into his bosom; in a word, that they may declare that from Him alone they hope and expect, both for themselves and for others, all good things. God himself, on the other hand, has purposed freely, and without being asked, to bestow blessings upon us; but he promises that he will grant them to our prayers. We must, therefore, maintain both of these truths, that He freely anticipates our wishes, and yet that we obtain by prayer what we ask. As to the reason why he sometimes delays long to answer us, and sometimes even does not grant our wishes, an opportunity of considering it will afterwards occur.
McArther Bible Commentary
vain repetitions. Prayers are not to be merely recited, nor are our words to be repeated thoughtlessly, or as if they were automatic formulas. But this teaching does not prohibit stubborn persistence (see notes on Luk 11:8; Luk 18:1-8).
Bible Cross References
1 Kings 18:26 Ecclesiastes 5:2

Verse 8

Matthew Henry's Concise Bible Commentary
Against hypocrisy in prayer.
It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
John Wesley's Bible Commentary
Your Father knoweth what things ye have need of - 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 dependence on God; to increase our desire of the things we ask for; to us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.
John Calvin Bible Commentary
For your Father knowethThis single remedy is sufficient for removing and destroying the superstition which is here condemned. For whence comes this folly of thinking that great advantage is gained, when men weary God by a multiplicity of words, but because they imagine that he is like a mortal man, who needs to be informed and solicited? Whoever is convinced, that God not only cares for us, but knows all our wants, and anticipates our wishes and anxieties before we have stated them, will leave out vain repetitions, and will reckon it enough to prolong his prayers, as far as shall be necessary for exercising his faith; but will reckon it absurd and ridiculous to approach God with rhetorical embellishments, in the expectation that he will be moved by an abundance of words.But if God knows what things we have need of, before we ask him, where lies the advantage of prayer? If he is ready, of his own free will, to assist us, what purpose does it serve to employ our prayers, which interrupt the spontaneous course of his providence? The very design of prayer furnishes an easy answer. Believers do not pray, with the view of informing God about things unknown to him, or of exciting him to do his duty, or of urging him as though he were reluctant. On the contrary, they pray, in order that they may arouse themselves to seek him, that they may exercise their faith in meditating on his promises, that they may relieve themselves from their anxieties by pouring them into his bosom; in a word, that they may declare that from Him alone they hope and expect, both for themselves and for others, all good things. God himself, on the other hand, has purposed freely, and without being asked, to bestow blessings upon us; but he promises that he will grant them to our prayers. We must, therefore, maintain both of these truths, that He freely anticipates our wishes, and yet that we obtain by prayer what we ask. As to the reason why he sometimes delays long to answer us, and sometimes even does not grant our wishes, an opportunity of considering it will afterwards occur.
Bible Cross References
Psalm 38:9 Psalm 69:17 Matthew 6:32 Luke 12:30

Verse 9

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Wesley's Bible Commentary
Thus therefore 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 all our devotions. Thus - For these things; sometimes in these words, at least in this manner, short, close, full. This prayer 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 our that faith, humility, love, of God and man, with which we are to approach God in prayer. Our Father - Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven - Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven - Eminently there, but not there alone, seeing thou fillest heaven and earth. Hallowed be thy name - Mayest thou, O Father, he truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men.
John Calvin Bible Commentary
And lead us not into temptationSome people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the wordbut, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus,That we may not be led into temptation, deliver us from evilThe meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless Goddeliverhim, he will be constantly falling.The word temptationis often used generally for any kind of trial. In this sense God is said to havetempted Abraham, (Genesis 22:1,) when he tried his faith. We aretemptedboth by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inwardtemptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name oftemptationThough it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, bytemptationsIn order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it,Bring us not into temptationIt is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, tolead them into temptationIn the same sense, “an evil spirit from the Lord” is said to have“seized or troubled Saul,” (1 Samuel 16:14:) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secretjudgments.Deliver us from evilThe wordevil(πονηροῦ) may either be taken in the neuter gender, as signifyingthe evil thing, or in the masculine gender, as signifyingthe evil one Chrysostomrefers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us.But it may, with equal propriety, be explained as referring tosinThere is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect anddeliverus.For thine is the kingdomIt is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins:for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.
McArther Bible Commentary
In this manner. Cf. Luk 11:2-4. The prayer is a model, not merely a liturgy. It is notable for its brevity, simplicity, and comprehensiveness. Of the six petitions, three are directed to God (Mat 6:9-10) and three toward human needs (Mat 6:11-13).
Bible Cross References
2 Samuel 7:26 Matthew 23:9 Luke 11:2 1 Peter 1:17

Verse 10

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Wesley's Bible Commentary
Thy kingdom come - May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee for ever and ever. Thy will be done on earth, as it is in heaven - May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they: mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight.
John Calvin Bible Commentary
May thy kingdom comeThough the Greek verb (ἐλθέτω) is simple, yet if, instead ofMay thy kingdom come, we read, as it was rendered in the old translation,May thy kingdom arrive,the meaning will remain unchanged. We must first attend to the definition of thekingdom of God. He is said toreign among men, when they voluntarily devote and submit themselves to be governed by him, placing their flesh under the yoke, and renouncing their desires. Such is the corruption of the nature, that all our affections are so many soldiers of Satan, who oppose the justice of God, and consequently obstruct or disturb hisreign. By this prayer we ask, that he may remove all hindrances, and may bring all men under his dominion, and may lead them to meditate on the heavenly life.This is done partly by the preaching of the word, and partly by the secret power of the Spirit. It is his will to govern men by his word: but as the bare voice, if the inward power of the Spirit be not added, does not pierce the hearts of men, both must be joined together, in order that the kingdom of God may be established. We therefore pray that God would exert his power, both by the Word and by the Spirit, that the whole world may willingly submit to him. Thekingdom of God is opposed to all disorder (ἀταξία) and confusion for good order is nowhere found in the world, except when he regulates by his hand the schemes and dispositions of men. Hence we conclude, that the commencement of thereign of God in us is the destruction of the old man, and the denial of ourselves, that we may be renewed to another life.There is still another way in which God reigns; and that is, when he overthrows his enemies, and compels them, with Satan their head, to yield a reluctant subjection to his authority, “till they all be made his footstools” (Hebrews 10:13.) The substance of this prayer is, that God would enlighten the world by the light of his Word, — would form the hearts of men, by the influences of his Spirit, to obey his justice, and would restore to order, by the gracious exercise of his power, all the disorder that exists in the world. Now, he commences his reign by subduing the desires of our flesh. Again, as thekingdom of God is continually growing and advancing to the end of the world, we must pray every day that itmay come: for to whatever extent iniquity abounds in the world, to such an extentthe kingdom of God, which brings along with it perfect righteousness, is not yetcome.May thy will be doneAlthough thewill of God, viewed in itself, is one and simple, it is presented to us in Scripture under a twofold aspect.It is said, that the will of God is done, when he executes the secret counsels of his providence, however obstinately men may strive to oppose him. But here we are commanded to pray that, in another sense,his will may be done,— that all creatures may obey him, without opposition, and without reluctance. This appears more clearly from the comparison,as in heavenFor, as He has the angels constantly ready to execute his commands, (and hence they are said todo his commandments, hearkening to the voice of his word, Psalm 103:20,) so we desire that all men may have their will formed to such harmony with the righteousness of God, that they may freely bend in whatever direction he shall appoint. It is, no doubt, a holy desire, when we bow to thewill of God, and acquiesce in his appointments. But this prayer implies something more. It is a prayer, that God may remove all the obstinacy of men, which rises in unceasing rebellion against him, and may render them gentle and submissive, that they may not wish or desire any thing but what pleases him, and meets his approbation.But it may be objected: Ought we to ask from God what, he declares, will never exist to the end of the world? I reply: When we pray that the earth may become obedient to the will of God, it is not necessary that we should look particularly at every individual. It is enough for us to declare, by such a prayer as this, that we hate and regret whatever we perceive to be contrary to the will of God, and long for its utter destruction, not only that it may be the rule of all our affections, but that we may yield ourselves without reserve, and with all cheerfulness, to its fulfillment.
John Calvin Bible Commentary
And lead us not into temptationSome people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the wordbut, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus,That we may not be led into temptation, deliver us from evilThe meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless Goddeliverhim, he will be constantly falling.The word temptationis often used generally for any kind of trial. In this sense God is said to havetempted Abraham, (Genesis 22:1,) when he tried his faith. We aretemptedboth by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inwardtemptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name oftemptationThough it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, bytemptationsIn order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it,Bring us not into temptationIt is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, tolead them into temptationIn the same sense, “an evil spirit from the Lord” is said to have“seized or troubled Saul,” (1 Samuel 16:14:) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secretjudgments.Deliver us from evilThe wordevil(πονηροῦ) may either be taken in the neuter gender, as signifyingthe evil thing, or in the masculine gender, as signifyingthe evil one Chrysostomrefers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us.But it may, with equal propriety, be explained as referring tosinThere is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect anddeliverus.For thine is the kingdomIt is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins:for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.
McArther Bible Commentary
Your will be done. All prayer, first of all, submits willingly to God's purposes, plans, and glory. See note on Mat 26:39.
Bible Cross References
Psalm 103:20 Matthew 3:2 Matthew 4:17 Matthew 26:42 Luke 22:42 Acts 21:14

Verse 11

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Wesley's Bible Commentary
Give us - O Father (for we claim nothing of right, but only of thy free mercy) this day - (for we take no thought for the morrow) our daily bread - All things needful for our souls and bodies: not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlasting life.
John Calvin Bible Commentary
Give us today our daily breadOf the form of prayer which Christ has prescribed to us this may be called, as I have said, the Second Table. I have adopted this mode of dividing it for the sake of instruction.The precepts which relate to the proper manner of worshipping God are contained in the First Table of the law, and those which relate to the duties of charity in the Second. Again, in this prayer, — “I have formerly divided it thus, in order to instruct more familiarly.” our Lord first instructs us to seek the glory of God, and then points out, in the second part, what we ought to ask for ourselves. But it must be observed, that the prayers which we offer for our salvation, or for our own advantage, ought to have this for their ultimate object: for we must not be so exclusively occupied with what is advantageous to ourselves, as to omit, in any instance, to give the first place to the glory of God. When we pray, therefore, we must never turn away our eyes from that object.There is this difference, however, between the two kinds of petitions which we have mentioned. When we pray for the kingdom of Godand thesanctification of his name, our eyes ought to be directed upwards, so as to lose sight of ourselves, and to be fixed on God alone. We then come down to ourselves, and connect with those former petitions, which look to God alone, solicitude about our own salvation. Though theforgiveness of sinsis to be preferred to food,as far as the soul is more valuable than the body, yet our Lord commenced withbreadand the supports of an earthly life, that from such a beginning he might carry us higher. We do not ask that our daily bread may be given to us before we ask that we may be reconciled to God, as if the perishing food of the belly were to be considered more valuable than the eternal salvation of the soul: but we do so that we may ascend, as it were by steps, from earth to heaven. Since God condescends to nourish our bodies, there can be no doubt whatever, that he is far more careful of our spiritual life. This kind and gentle manner of treating us raises our confidence higher.Some are of opinion, that τὸν ἄζτον ἡμῶν ἐπιούσιονmeansour supersubstantial breadThis is exceedingly absurd. The reason assigned by Erasmus is not only frivolous, but inconsistent with piety. He reckons it improbable that, when we come into the presence of God, Christ should enjoin us to make mention of food. As if this manner of instruction were not to be found in every part of Scripture, to lead us to the expectation of heavenly blessings, by giving us a taste of temporal blessings. It is indeed the true proof of our faith, when we ask nothing but from God, and not only acknowledge him to be the only fountain of all blessings, but feel that his fatherly kindness extends to the smallest matters, so that he does not disdain to take care even of our flesh.That Christ speaks here of bodily food may easily be inferred: first, because otherwise the prayer would be defective and incomplete. We are enjoined, in many passages, to throw all our cares into the bosom of God, and he graciously promises, that “he will withhold from us no good thing,” (Psalm 84:11.) In a perfect rule of prayer, therefore, some direction must be laid down as to the innumerable wants of the present life. Besides, the wordσήμερον, today, means that we are to ask from God no more than is necessary for the day:for there is no doubt, that he intended to restrain and guide our desire of earthly food, to which we are all immoderately addicted. Again, a very frequent Synecdoche occurs in the wordbread, under which the Hebrews include every description of food. But here it has a still more extensive meaning: for we ask not only that the hand of God may supply us with food, but that we may receive all that is necessary for the present life.The meaning is now obvious. We are first commanded to pray, that God would protect and cherish the life which he has given to us in the world, and, as we need many supports, that he would supply us with every thing that he knows to be needful. Now, as the kindness of God flows in uninterrupted succession to feed us, the bread which he bestows is called ἐπιούσιος, that is, continual:for so it may be rendered. This word suggests to us such a petition as the following: “O Lord, since our life needs every day new supplies, may it please thee to grant them to us without interruption.” The adverbtoday, as I said a little ago, is added to restrain our excessive desire, and to teach us, that we dependevery moment on the kindness of God, and ought to be content with that portion which he gives us, to use a common expression, “from day to day.”But here an objection may be urged. It is certain, that Christ has given a rule for prayer, which belongs equally to all the godly. Now, some of their number are rich men, who have their yearly produce laid up in store. Why does he command them to ask what they have at home, and to ask every day those things of which they have an abundant supply for a year? The reply is easy. These words remind us that, unless God feed us daily, the largest accumulation of the necessaries of life will be of no avail. Though we may have abundance of corn, and wine, and every thing else, unless they are watered by the secret blessing of God, they will suddenly vanish, or we will be deprived of the use of them, or they will lose their natural power to support us, so that we shall famish in the midst of plenty. There is therefore no reason to wonder, if Christ invites the rich and poor indiscriminately to apply to their Heavenly Father for the supply of their wants. No man will sincerely offer such a prayer as this, unless he has learned, by the example of the Apostle Paul, “to be full and to be hungry, to abound and to suffer need,” (Philippians 4:12,) to endure patiently his poverty or his humble condition, and not to be intoxicated by a false confidence in his abundance.Does any one inquire, why we ask that bread to be given to us, which we call OUR bread? I answer: It is so called, not because it belongs to us by right, but because the fatherly kindness of God has set it apart for our use. It becomesours, because our Heavenly Father freely bestows it on us for the supply of our necessities. The fields must, no doubt, be cultivated, labor must be bestowed on gathering the fruits of the earth, and every man must submit to the toil of his calling, in order to procure food. But all this does not hinder us from being fed by the undeserved kindness of God, without which men might waste their strength to no purpose. We are thus taught, that what we seem to have acquired by our own industry is his gift. We may likewise infer from this word, that, if we wish God to feed us, we must not take what belongs to others: for all who have beentaught of God,(John 6:45,) whenever they employ this form of prayer, make a declaration that they desire nothing but what is their own.
John Calvin Bible Commentary
And lead us not into temptationSome people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the wordbut, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus,That we may not be led into temptation, deliver us from evilThe meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless Goddeliverhim, he will be constantly falling.The word temptationis often used generally for any kind of trial. In this sense God is said to havetempted Abraham, (Genesis 22:1,) when he tried his faith. We aretemptedboth by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inwardtemptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name oftemptationThough it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, bytemptationsIn order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it,Bring us not into temptationIt is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, tolead them into temptationIn the same sense, “an evil spirit from the Lord” is said to have“seized or troubled Saul,” (1 Samuel 16:14:) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secretjudgments.Deliver us from evilThe wordevil(πονηροῦ) may either be taken in the neuter gender, as signifyingthe evil thing, or in the masculine gender, as signifyingthe evil one Chrysostomrefers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us.But it may, with equal propriety, be explained as referring tosinThere is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect anddeliverus.For thine is the kingdomIt is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins:for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.
Bible Cross References
Ruth 1:6 Proverbs 30:8 Isaiah 33:16 Luke 11:3

Verse 12

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Wesley's Bible Commentary
And forgive us our debts, as we also forgive our debtors - Give us, O Lord, redemption in thy blood, even the forgiveness of sins: as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses.
John Calvin Bible Commentary
“that every mouth may be stopped, and all the world may become guilty before God,” (Romans 3:19.)For, though the righteousness of God shines, to some extent, in the saints, yet, so long as they are surrounded by the flesh, they lie under the burden of sins. None will be found so pure as not to need the mercy of God, and if we wish to partake of it, we must feel our wretchedness. Those who dream of attaining such perfection in this world, as to be free from every spot and blemish, not only renounce their sins, but renounce Christ himself, from whose Church they banish themselves. For, when he commands all his disciples to betake themselves to him daily for the forgiveness of sins, every one, who thinks that he has no need of such a remedy, is struck out of the number of the disciples.Now, the forgiveness, which we here ask to be bestowed on us, is inconsistent with satisfaction, by which the world endeavors to purchase its own deliverance. For that creditor is not said to forgive, who has received payment and asks nothing more,—but he who willingly and generously departs from his just claim, and frees thedebtorThe ordinary distinction betweencrimeandpunishmenthas no place here: fordebtsunquestionably mean liability to punishment. If they are freely forgiven us, all compensations must disappear. And there is no other meaning than this in the passage of Luke, though he calls themsins: for in no other way does God grant the pardon of them, than by removing the condemnation which they deserve.As we forgive our debtorsThis condition is added, that no one may presume to approach God and ask forgiveness, who is not pure and free from all resentment. And yet the forgiveness, which we ask that God would give us, does not depend on the forgiveness which we grant to others: but the design of Christ was, to exhort us, in this manner, to forgive the offenses which have been committed against us, and at the same time, to give, as it were, the impression of his seal, to ratify the confidence in our own forgiveness. Nor is any thing inconsistent with this in the phrase used by Luke,καὶ γὰρ, forwe alsoChrist did not intend to point out the cause, but only to remind us of the feelings which we ought to cherish towards brethren, when we desire to be reconciled to God. And certainly, if the Spirit of God reigns in our hearts, every description of ill-will and revenge ought to be banished. The Spirit is thewitnessof our adoption, (Romans 8:16,) and therefore this is put down simply as a mark, to distinguish the children of God from strangers. The namedebtorsis here given, not to those who owe us money, or any other service, but to those who areindebted to uson account of offenses which they have committed.
John Calvin Bible Commentary
And lead us not into temptationSome people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the wordbut, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus,That we may not be led into temptation, deliver us from evilThe meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless Goddeliverhim, he will be constantly falling.The word temptationis often used generally for any kind of trial. In this sense God is said to havetempted Abraham, (Genesis 22:1,) when he tried his faith. We aretemptedboth by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inwardtemptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name oftemptationThough it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, bytemptationsIn order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it,Bring us not into temptationIt is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, tolead them into temptationIn the same sense, “an evil spirit from the Lord” is said to have“seized or troubled Saul,” (1 Samuel 16:14:) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secretjudgments.Deliver us from evilThe wordevil(πονηροῦ) may either be taken in the neuter gender, as signifyingthe evil thing, or in the masculine gender, as signifyingthe evil one Chrysostomrefers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us.But it may, with equal propriety, be explained as referring tosinThere is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect anddeliverus.For thine is the kingdomIt is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins:for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.
McArther Bible Commentary
forgive us our debts. The parallel passage (Luk 11:4) uses a word that means "sins," so that in context, spiritual debts are intended. Sinners are debtors to God for their violations of His laws (see notes on Mat 18:23-27). This request is the heart of the prayer; it is what Jesus emphasizes in the words that immediately follow the prayer (Mat 6:14-15; cf. Mar 11:25).
Bible Cross References
Exodus 34:7 Psalm 32:1 Psalm 130:4 Matthew 9:2 Matthew 18:33 Matthew 26:28 Luke 13:4 Ephesians 1:7 1 John 1:7

Verse 13

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Wesley's Bible Commentary
And lead us not into temptation, but deliver us from evil - Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than conquerors, through thy love, over sin and all the consequences of it. Now the principal desire of a Christian's heart being the glory of God, (Matthew 6:9-10) and all he wants for himself or his brethren being the daily bread of soul and body, (or the support of life, animal and spiritual,) pardon of sin, and deliverance from the power of it and of the devil, (Matthew 6:11-13) there is nothing beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness. For thine is the kingdom - The sovereign right of all things that are or ever were created: The power - the executive power, whereby thou governest all things in thy everlasting kingdom: And the glory - The praise due from every creature, for thy power, and all thy wondrous works, and the mightiness of thy kingdom, which endureth through all ages, even for ever and ever. It is observable, that though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever - blessed and undivided trinity. (Luke 11:2) .
John Calvin Bible Commentary
And lead us not into temptationSome people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the wordbut, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus,That we may not be led into temptation, deliver us from evilThe meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless Goddeliverhim, he will be constantly falling.The word temptationis often used generally for any kind of trial. In this sense God is said to havetempted Abraham, (Genesis 22:1,) when he tried his faith. We aretemptedboth by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inwardtemptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name oftemptationThough it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, bytemptationsIn order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it,Bring us not into temptationIt is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, tolead them into temptationIn the same sense, “an evil spirit from the Lord” is said to have“seized or troubled Saul,” (1 Samuel 16:14:) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secretjudgments.Deliver us from evilThe wordevil(πονηροῦ) may either be taken in the neuter gender, as signifyingthe evil thing, or in the masculine gender, as signifyingthe evil one Chrysostomrefers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us.But it may, with equal propriety, be explained as referring tosinThere is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect anddeliverus.For thine is the kingdomIt is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins:for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.
McArther Bible Commentary
do not lead us into temptation. Cf. Luk 22:40. God does not tempt us (Jas 1:13), but He will subject us to trials that may expose us to Satan's assaults, as in the case of Job and Peter (Luk 22:31-32). This petition expresses the believer's desire to avoid the dangers of sin altogether. God knows what a person's need is before he asks (Mat 6:8), and He promises that no one will be subjected to testing beyond what can be endured. He also promises a way of escape-often through endurance (1Co 10:13). But still, the proper attitude for the believer is the one expressed in this petition.
Bible Cross References
1 Chronicles 29:11 Psalm 22:28 Matthew 5:37 Luke 22:40 John 17:15 1 Corinthians 10:13 2 Thessalonians 3:3 2 Timothy 4:18 2 Peter 2:9 1 John 5:18

Verse 14

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Wesley's Bible Commentary
(Mark 11:25) .
John Calvin Bible Commentary
Here Christ only explains the reason why that condition was added,Forgive us, as we forgiveThe reason is, that God will not be ready to hear us, unless we also show ourselves ready to grant forgiveness to those who have offended us. If we are not harder than iron, this exhortation ought to soften us, and render us disposed to forgive offenses.Unless God pardon us every day many sins, we know that we are ruined in innumerable ways: and on no other condition does he admit us to pardon, but that we pardon our brethren whatever offenses they have committed against us. Those who refuse to forget the injuries which have been done to them, devote themselves willingly and deliberately to destruction, and knowingly prevent God from forgiving them.
Bible Cross References
Matthew 5:7 Matthew 7:2 Matthew 18:35 Mark 11:25 Luke 6:37 Ephesians 4:32 Colossians 3:13

Verse 15

Matthew Henry's Concise Bible Commentary
How to pray.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, (Proverbs 20:17); nor the bread of idleness, (Proverbs 31:27), but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
John Calvin Bible Commentary
Here Christ only explains the reason why that condition was added,Forgive us, as we forgiveThe reason is, that God will not be ready to hear us, unless we also show ourselves ready to grant forgiveness to those who have offended us. If we are not harder than iron, this exhortation ought to soften us, and render us disposed to forgive offenses.Unless God pardon us every day many sins, we know that we are ruined in innumerable ways: and on no other condition does he admit us to pardon, but that we pardon our brethren whatever offenses they have committed against us. Those who refuse to forget the injuries which have been done to them, devote themselves willingly and deliberately to destruction, and knowingly prevent God from forgiving them.
McArther Bible Commentary
neither will your Father forgive your trespasses. This conditional statement does not mean that God will withdraw justification from those who have already received the free pardon He extends to all believers. Forgiveness in that sense-a permanent and complete acquittal from the guilt and ultimate penalty of sin-belongs to all who are in Christ (cf. Joh 5:24; Rom 8:1; Eph 1:7). Yet Scripture also teaches that God chastens His children who disobey (Heb 12:5-7). Believers are to confess their sins in order to obtain a day-to-day cleansing (1Jn 1:9). This sort of forgiveness simply washes a person from the worldly defilements of sin but does not repeat the wholesale cleansing from sin's corruption that comes with justification. It is like a washing of the feet rather than a bath (cf. Joh 13:10). God threatens to withhold forgiveness as a day-to-day cleansing from Christians who refuse to forgive others (cf. Mat 18:23-35).
Bible Cross References
Matthew 5:7 Matthew 6:14 Matthew 18:35 Mark 11:26

Verse 16

Matthew Henry's Concise Bible Commentary
Respecting fasting.
Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasting is the humbling of the soul, (Psalm 35:13); that is the inside of the duty; let that, therefore, be thy principal care, and as to the outside of it, covet not to let it be seen. God sees in secret, and will reward openly.
EGW SDA Bible Commentary
(ch. 9:16). Manufactured Religion Not Life and Light
—There are times before us that will try the souls of men, and there will be need of watchfulness, of the right kind of fasting. This will not be like the fasting of the Pharisees. Their seasons of fasting were occasions of outward ceremony. They did not humble their hearts before God. They were filled with bitterness, envy, malice, strife, selfishness, and self-righteousness. While their heads were bowed in pretended humiliation, they were covetous, full of self-esteem, self-importance. They were oppressive, exacting, proud in spirit.Everything in the Jewish service had been misinterpreted and misapplied. The purpose of the sacrificial offerings had been perverted. They were to symbolize Christ and His mission, that when He should come in the flesh, the world might recognize God in Him, and accept Him as the world's Redeemer. But their lack of true heart service for God had blinded the Jews to a knowledge of God. Exactions and ceremonies and traditions were the sum total of their religion.The Pharisees had yet to learn that righteousness exalts a nation, that form and ceremony cannot take the place of righteousness. Christ was teaching the people as verily when enshrouded in the pillar of cloud as when seated on the mount. The same compassionate consideration for the poor was enjoined as in the lessons given to the disciples. But the responsibility of every individual in the sight of God, His mercy, love, and compassion, were not included in the lessons given to the people by the rulers in Israel. Said Christ, “No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.” The truth, the life, the light, which should characterize true godliness could not be united with the manufactured religion of the Pharisees (Manuscript 3, 1898).
John Wesley's Bible Commentary
When ye fast? - Our Lord does not enjoin either fasting, alms - deeds, or prayer: all these being duties which were before fully established in the Church of God. Disfigure - By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.
John Calvin Bible Commentary
He again returns to the former doctrine: for, having begun to rebuke vain ostentation in alms and prayer, he laid down, before proceeding farther, the rule for praying in a right manner. The same injunction is now given to his disciples about fasting, which he had formerly given aboutprayersandalms, not to be too solicitous to obtain the applause of spectators, but to have God as the witness of their actions. When he bids themanoint their head, and wash their face, his language is hyperbolical:for Christ does not withdraw us from one kind of hypocrisy, to lead us into another.He does not enjoin us to counterfeit splendor, or exhort us to temperance in food in such a manner, as to encourage the luxuries of ointments and of dress: but merely exhorts us to preserve moderation, without any thing new or affected;—in short, that the fastings, in which we engage, should make no change in our accustomed way of living.Thy Father will reward theeWhen he promises a reward from Godto fastings, this mode of expression, as we said a little before with respect to prayer, is not strictly accurate. There is a wide difference, indeed, betweenprayerandfastingsPrayer holds the first rank among the antics of piety: but fasting is a doubtful operation, and does not, likealms, belong to the class of those actions which God requires and approves. It is pleasing to God, only so far as it is directed to another object: and that is, to train us to abstinence, to subdue the lust of the flesh, to excite us to earnestness in prayer, and to testify our repentance, when we are affected by the view of the tribunal of God. The meaning of Christ’s words is: “God will one day show that he was pleased with those good works, which appeared to be lost, because they were concealed from the eyes of men.”
McArther Bible Commentary
when you fast. This direction assumes that fasting is a normal part of one's spiritual life (cf. 1Co 7:5). Fasting is associated with sadness (Mat 9:14-15), prayer (Mat 17:21), charity (Isa 58:3-6), and seeking the Lord's will (Act 13:2-3; Act 14:23).
Bible Cross References
Isaiah 58:5 Matthew 6:1 Matthew 6:2 Matthew 6:5

Verse 17

Matthew Henry's Concise Bible Commentary
Respecting fasting.
Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasting is the humbling of the soul, (Psalm 35:13); that is the inside of the duty; let that, therefore, be thy principal care, and as to the outside of it, covet not to let it be seen. God sees in secret, and will reward openly.
John Wesley's Bible Commentary
Anoint thy head - So the Jews frequently did. Dress thyself as usual.
John Calvin Bible Commentary
He again returns to the former doctrine: for, having begun to rebuke vain ostentation in alms and prayer, he laid down, before proceeding farther, the rule for praying in a right manner. The same injunction is now given to his disciples about fasting, which he had formerly given aboutprayersandalms, not to be too solicitous to obtain the applause of spectators, but to have God as the witness of their actions. When he bids themanoint their head, and wash their face, his language is hyperbolical:for Christ does not withdraw us from one kind of hypocrisy, to lead us into another.He does not enjoin us to counterfeit splendor, or exhort us to temperance in food in such a manner, as to encourage the luxuries of ointments and of dress: but merely exhorts us to preserve moderation, without any thing new or affected;—in short, that the fastings, in which we engage, should make no change in our accustomed way of living.Thy Father will reward theeWhen he promises a reward from Godto fastings, this mode of expression, as we said a little before with respect to prayer, is not strictly accurate. There is a wide difference, indeed, betweenprayerandfastingsPrayer holds the first rank among the antics of piety: but fasting is a doubtful operation, and does not, likealms, belong to the class of those actions which God requires and approves. It is pleasing to God, only so far as it is directed to another object: and that is, to train us to abstinence, to subdue the lust of the flesh, to excite us to earnestness in prayer, and to testify our repentance, when we are affected by the view of the tribunal of God. The meaning of Christ’s words is: “God will one day show that he was pleased with those good works, which appeared to be lost, because they were concealed from the eyes of men.”
Bible Cross References
Ruth 3:3 2 Samuel 12:20

Verse 18

Matthew Henry's Concise Bible Commentary
Respecting fasting.
Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasting is the humbling of the soul, (Psalm 35:13); that is the inside of the duty; let that, therefore, be thy principal care, and as to the outside of it, covet not to let it be seen. God sees in secret, and will reward openly.
John Calvin Bible Commentary
He again returns to the former doctrine: for, having begun to rebuke vain ostentation in alms and prayer, he laid down, before proceeding farther, the rule for praying in a right manner. The same injunction is now given to his disciples about fasting, which he had formerly given aboutprayersandalms, not to be too solicitous to obtain the applause of spectators, but to have God as the witness of their actions. When he bids themanoint their head, and wash their face, his language is hyperbolical:for Christ does not withdraw us from one kind of hypocrisy, to lead us into another.He does not enjoin us to counterfeit splendor, or exhort us to temperance in food in such a manner, as to encourage the luxuries of ointments and of dress: but merely exhorts us to preserve moderation, without any thing new or affected;—in short, that the fastings, in which we engage, should make no change in our accustomed way of living.Thy Father will reward theeWhen he promises a reward from Godto fastings, this mode of expression, as we said a little before with respect to prayer, is not strictly accurate. There is a wide difference, indeed, betweenprayerandfastingsPrayer holds the first rank among the antics of piety: but fasting is a doubtful operation, and does not, likealms, belong to the class of those actions which God requires and approves. It is pleasing to God, only so far as it is directed to another object: and that is, to train us to abstinence, to subdue the lust of the flesh, to excite us to earnestness in prayer, and to testify our repentance, when we are affected by the view of the tribunal of God. The meaning of Christ’s words is: “God will one day show that he was pleased with those good works, which appeared to be lost, because they were concealed from the eyes of men.”
Bible Cross References
Matthew 6:4 Matthew 6:6

Verse 19

Matthew Henry's Concise Bible Commentary
Evil of being worldly-minded.
Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
John Wesley's Bible Commentary
Lay not up for yourselves - Our Lord here makes a transition from religious to common actions, and warns us of another snare, the love of money, as inconsistent with purity of intention as the love of praise. Where rust and moth consume - Where all things are perishable and transient. He may likewise have a farther view in these words, even to guard us against making any thing on earth our treasure. For then a thing properly becomes our treasure, when we set our affections upon it. (Luke 12:33) .
John Calvin Bible Commentary
Where your treasure shall beBy this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: because their happiness is uncertain and of short duration. Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined. Hence it follows, that they who desire to be happy in the worldrenounce heaven. We know how carefully the philosophers conducted their inquiries respecting the supreme good.It was the chief point on which they bestowed their labor, and justly: for it is the principle on which the regulation of our life entirely depends, and the object to which all our senses are directed. If honor is reckoned the supreme good, the minds of men must be wholly occupied with ambition: if money, covetousness will immediately predominate: if pleasure, it will be impossible to prevent men from sinking into brutal indulgence. We have all a natural desire to pursue happiness;and the consequence is, that false imaginations carry us away in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, (by the deceitful attractions of which the greater part of men are fascinated,) and to rise towards heaven. For this reason Paul, with the view of exciting believers to look upwards, and of exhorting them to meditate on the heavenly life, (Colossians 3:1,) presents to them Christ, in whom alone they ought to seek perfect happiness; thus declaring, that to allow their souls to grovel on the earth would be inconsistent and unworthy of those whosetreasure is in heaven
Bible Cross References
Exodus 22:2 Job 24:16 Proverbs 23:4 Matthew 6:20 Matthew 19:21 Luke 12:21 Luke 12:33 Luke 12:39 Luke 18:22 1 Timothy 6:9 1 Timothy 6:10 Hebrews 13:5 James 5:2

Verse 20

Matthew Henry's Concise Bible Commentary
Evil of being worldly-minded.
Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
John Calvin Bible Commentary
“He that hath pity upon the poor lendeth to the Lord, and that which he hath given will he pay him again,” (Proverbs 19:17.)The command to sell possessionsmust not be literally interpreted, as if a Christian were not at liberty to retain any thing for himself. He only intended to show, that we must not be satisfied with bestowing on the poor what we can easily spare, but that we must not refuse to part with our estates, if their revenue does not supply the wants of the poor. His meaning is, “Let your liberality go so far as to lessen your patrimony, and dispose of your lands.”
John Calvin Bible Commentary
Where your treasure shall beBy this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: because their happiness is uncertain and of short duration. Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined. Hence it follows, that they who desire to be happy in the worldrenounce heaven. We know how carefully the philosophers conducted their inquiries respecting the supreme good.It was the chief point on which they bestowed their labor, and justly: for it is the principle on which the regulation of our life entirely depends, and the object to which all our senses are directed. If honor is reckoned the supreme good, the minds of men must be wholly occupied with ambition: if money, covetousness will immediately predominate: if pleasure, it will be impossible to prevent men from sinking into brutal indulgence. We have all a natural desire to pursue happiness;and the consequence is, that false imaginations carry us away in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, (by the deceitful attractions of which the greater part of men are fascinated,) and to rise towards heaven. For this reason Paul, with the view of exciting believers to look upwards, and of exhorting them to meditate on the heavenly life, (Colossians 3:1,) presents to them Christ, in whom alone they ought to seek perfect happiness; thus declaring, that to allow their souls to grovel on the earth would be inconsistent and unworthy of those whosetreasure is in heaven
McArther Bible Commentary
treasures. Don't amass earthly wealth. Jesus commends the use of financial assets for heavenly and eternal purposes. See notes on Luk 16:1-9.
Bible Cross References
Matthew 6:19 Matthew 19:21 Mark 10:21 Luke 12:33 Luke 18:22 1 Timothy 6:19

Verse 21

Matthew Henry's Concise Bible Commentary
Evil of being worldly-minded.
Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
John Wesley's Bible Commentary
(Luke 11:34) .
John Calvin Bible Commentary
Where your treasure shall beBy this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: because their happiness is uncertain and of short duration. Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined. Hence it follows, that they who desire to be happy in the worldrenounce heaven. We know how carefully the philosophers conducted their inquiries respecting the supreme good.It was the chief point on which they bestowed their labor, and justly: for it is the principle on which the regulation of our life entirely depends, and the object to which all our senses are directed. If honor is reckoned the supreme good, the minds of men must be wholly occupied with ambition: if money, covetousness will immediately predominate: if pleasure, it will be impossible to prevent men from sinking into brutal indulgence. We have all a natural desire to pursue happiness;and the consequence is, that false imaginations carry us away in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, (by the deceitful attractions of which the greater part of men are fascinated,) and to rise towards heaven. For this reason Paul, with the view of exciting believers to look upwards, and of exhorting them to meditate on the heavenly life, (Colossians 3:1,) presents to them Christ, in whom alone they ought to seek perfect happiness; thus declaring, that to allow their souls to grovel on the earth would be inconsistent and unworthy of those whosetreasure is in heaven
Bible Cross References
Luke 12:34 Matthew 6:22

Verse 22

Matthew Henry's Concise Bible Commentary
Evil of being worldly-minded.
Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
John Wesley's Bible Commentary
The eye is the lamp of the body - And what the eye is to the body, the intention is to the soul. We may observe with what exact propriety our Lord places purity of intention between worldly desires and worldly cares, either of which directly tend to destroy. If thine eye be single - Singly fixed on God and heaven, thy whole soul will be full of holiness and happiness. If thine eye be evil - Not single, aiming at any thing else.
John Calvin Bible Commentary
No man can serve two mastersChrist returns to the former doctrine, the object of which was to withdraw his disciples from covetousness. He had formerly said, that the heart of man is bound and fixed upon its treasure; and he now gives warning, that the hearts of those who are devoted to riches are alienated from the Lord. For the greater part of men are wont to flatter themselves with a deceitful pretense, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh. This was, no doubt, a proverb in common use:No man can serve two mastersHe takes for granted a truth which had been universally admitted, and applies it to his present subject: where riches hold the dominion of the heart, God has lost his authority. True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil.I have inserted here what is related on a different occasion by Luke: for, as the Evangelists frequently introduce, as opportunity offers, passages of our Lord’s discourses out of their proper order, we ought to entertain no scruple as to the arrangement of them. What is here said with a special reference to riches, may be properly extended to every other description of vice. As God pronounces everywhere such commendations of sincerity, and hates a double heart,(1 Chronicles 12:33; Psalm 12:2,) all are deceived, who imagine that he will be satisfied with the half of their heart. All, indeed, confess in words, that, where the affection is not entire, there is no true worship of God: but they deny it in fact, when they attempt to reconcile contradictions. “I shall not cease,” says an ambitious man, “to serve God, though I devote a great part of my mind to hunting after honors.” The covetous, the voluptuaries, the gluttons, the unchaste, the cruel, all in their turn offer the same apology for themselves: as if it were possible for those to be partly employed in serving God, who are openly carrying on war against him. It is, no doubt, true, that believers themselves are never so perfectly devoted to obedience to God, as not to be withdrawn from it by the sinful desires of the flesh. But as they groan under this wretched bondage, and are dissatisfied with themselves, and give nothing more than an unwilling and reluctant service to the flesh, they are not said toserve two masters: for their desires and exertions are approved by the Lord, as if they rendered to him a perfect obedience. But this passage reproves the hypocrisy of those who flatter themselves in their vices, as if they could reconcile light and darkness.
McArther Bible Commentary
These verses argue from the lesser to the greater. The analogy is simple: If your eye is bad, no light can come in, and you are left with darkness because of that malady. How much worse when the problem is not merely impaired physical vision, but corruption of one's spiritual nature, so that the darkness actually emanates from within and affects one's whole being. Jesus indicts superficial earthly religion that leaves one's heart dark. See note on Luk 11:34.
Bible Cross References
Isaiah 5:20 Matthew 5:15 Luke 11:34 Luke 11:35

Verse 23

Matthew Henry's Concise Bible Commentary
Evil of being worldly-minded.
Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
John Calvin Bible Commentary
If the light which is in thee be darknessLight signifies that small portion of reason, which continues to exist in men since the fall of Adam: anddarkness signifies gross and brutal affections. The meaning is, we ought not to wonder, if men wallow so disgracefully, like beasts, in the filth of vices, for they have no reason which might restrain the blind and dark lusts of the flesh.The light is said to be turned intodarkness, not only when men permit the wicked lusts of the flesh to overwhelm the judgment of their reason, but also when they give up their minds to wicked thoughts, and thus degenerate into beasts. For we see how wickedly men change into craft any measure of wisdom which had been given them, how they “dig deep (as the prophet says) to hide their counsel from the Lords” (Isaiah 29:15,) how they trust to their own resources, and openly dishonor God; in a word, how desirous they are to show their ingenuity, in innumerable ways, for their own destruction. Christ has good grounds for declaring, that thick and appalling darkness must of necessity reign in the life of men, when they choose to be blind.This is also the meaning of the words which are found in the Gospel of Luke, with this difference, that Christ there connects the present statement with one which was formerly explained, that men do not light a candle, and put it under a bushel, (Matthew 5:15) and again, instead of this clause,if the light which is in thee be darkness, gives the exhortation,see that the light which is in thee be not darknessThe meaning is, “See that thy mind, which ought to have shone, like a candle, to guide all thy actions, do not darken and mislead thy whole life.” He afterwards adds, that, whenthe body is enlightened by the eye, the greatest regularity is found in all its members, asthe light of a candle spreads and penetrates into every part of the room.
John Calvin Bible Commentary
No man can serve two mastersChrist returns to the former doctrine, the object of which was to withdraw his disciples from covetousness. He had formerly said, that the heart of man is bound and fixed upon its treasure; and he now gives warning, that the hearts of those who are devoted to riches are alienated from the Lord. For the greater part of men are wont to flatter themselves with a deceitful pretense, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh. This was, no doubt, a proverb in common use:No man can serve two mastersHe takes for granted a truth which had been universally admitted, and applies it to his present subject: where riches hold the dominion of the heart, God has lost his authority. True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil.I have inserted here what is related on a different occasion by Luke: for, as the Evangelists frequently introduce, as opportunity offers, passages of our Lord’s discourses out of their proper order, we ought to entertain no scruple as to the arrangement of them. What is here said with a special reference to riches, may be properly extended to every other description of vice. As God pronounces everywhere such commendations of sincerity, and hates a double heart,(1 Chronicles 12:33; Psalm 12:2,) all are deceived, who imagine that he will be satisfied with the half of their heart. All, indeed, confess in words, that, where the affection is not entire, there is no true worship of God: but they deny it in fact, when they attempt to reconcile contradictions. “I shall not cease,” says an ambitious man, “to serve God, though I devote a great part of my mind to hunting after honors.” The covetous, the voluptuaries, the gluttons, the unchaste, the cruel, all in their turn offer the same apology for themselves: as if it were possible for those to be partly employed in serving God, who are openly carrying on war against him. It is, no doubt, true, that believers themselves are never so perfectly devoted to obedience to God, as not to be withdrawn from it by the sinful desires of the flesh. But as they groan under this wretched bondage, and are dissatisfied with themselves, and give nothing more than an unwilling and reluctant service to the flesh, they are not said toserve two masters: for their desires and exertions are approved by the Lord, as if they rendered to him a perfect obedience. But this passage reproves the hypocrisy of those who flatter themselves in their vices, as if they could reconcile light and darkness.
Bible Cross References
Isaiah 5:20 Matthew 20:15 Mark 7:22 Luke 11:34

Verse 24

Matthew Henry's Concise Bible Commentary
Evil of being worldly-minded.
Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
EGW SDA Bible Commentary
(Luke 16:13; James 4:4). Double-minded Men Satan's Allies
—[Matthew 6:24 quoted.] Those who begin their Christian life by being half and half, will at last be found enlisted on the enemy's side, whatever may have been their first intentions. And to be an apostate, a traitor to the cause of God, is more serious than death; for it means the loss of eternal life.Double-minded men and women are Satan's best allies. Whatever favorable opinion they may have of themselves, they are dissemblers. All who are loyal to God and the truth must stand firmly for the right because it is right. To yoke up with those who are unconsecrated, and yet be loyal to the truth, is simply impossible. We cannot unite with those who are serving themselves, who are working on worldly plans, and not lose our connection with the heavenly Counselor. We may recover ourselves from the snare of the enemy, but we are bruised and wounded, and our experience is dwarfed (The Review and Herald, April 19, 1898).
John Wesley's Bible Commentary
Mammon - Riches, money; any thing loved or sought, without reference to God. (Luke 16:13) .
John Calvin Bible Commentary
No man can serve two mastersChrist returns to the former doctrine, the object of which was to withdraw his disciples from covetousness. He had formerly said, that the heart of man is bound and fixed upon its treasure; and he now gives warning, that the hearts of those who are devoted to riches are alienated from the Lord. For the greater part of men are wont to flatter themselves with a deceitful pretense, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh. This was, no doubt, a proverb in common use:No man can serve two mastersHe takes for granted a truth which had been universally admitted, and applies it to his present subject: where riches hold the dominion of the heart, God has lost his authority. True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil.I have inserted here what is related on a different occasion by Luke: for, as the Evangelists frequently introduce, as opportunity offers, passages of our Lord’s discourses out of their proper order, we ought to entertain no scruple as to the arrangement of them. What is here said with a special reference to riches, may be properly extended to every other description of vice. As God pronounces everywhere such commendations of sincerity, and hates a double heart,(1 Chronicles 12:33; Psalm 12:2,) all are deceived, who imagine that he will be satisfied with the half of their heart. All, indeed, confess in words, that, where the affection is not entire, there is no true worship of God: but they deny it in fact, when they attempt to reconcile contradictions. “I shall not cease,” says an ambitious man, “to serve God, though I devote a great part of my mind to hunting after honors.” The covetous, the voluptuaries, the gluttons, the unchaste, the cruel, all in their turn offer the same apology for themselves: as if it were possible for those to be partly employed in serving God, who are openly carrying on war against him. It is, no doubt, true, that believers themselves are never so perfectly devoted to obedience to God, as not to be withdrawn from it by the sinful desires of the flesh. But as they groan under this wretched bondage, and are dissatisfied with themselves, and give nothing more than an unwilling and reluctant service to the flesh, they are not said toserve two masters: for their desires and exertions are approved by the Lord, as if they rendered to him a perfect obedience. But this passage reproves the hypocrisy of those who flatter themselves in their vices, as if they could reconcile light and darkness.
McArther Bible Commentary
mammon. Earthly, material treasures, especially money. See note on Luk 16:13.
Bible Cross References
1 Kings 18:21 2 Kings 17:41 Luke 16:9 Luke 16:11 Luke 16:13 Romans 6:20 Galatians 1:10 James 4:4

Verse 25

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Wesley's Bible Commentary
And if you serve God, you need be careful for nothing. Therefore take not thought - That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat? - And if God give the greater gift, will he deny the smaller? (Luke 12:22) .
John Calvin Bible Commentary
Not even Solomon in all his gloryThis means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone.O you of little faithIn this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself.
Bible Cross References
Jeremiah 45:5 Matthew 6:27 Matthew 6:28 Matthew 6:31 Matthew 6:34 Matthew 10:19 Luke 10:41 Luke 12:11 Luke 12:22 Philippians 4:6 1 Peter 5:7

Verse 26

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Calvin Bible Commentary
Look at the fowls of the airThis is the remedy I spoke of, for teaching us to rely on the providence of God: for of all cares, which go beyond bounds, unbelief is the mother. The only cure for covetousness is to embrace the promises of God, by which he assures us that he will take care of us. In the same manner, the Apostle, wishing to withdraw believers fromcovetousness, confirms that doctrine:for he hath said, I will never leave thee, nor forsake thee,(Hebrews 13:5.) The substance of the exhortation is, that we ought to trust in God, by whom none of his own people, however mean their condition may be, are disregarded.Your heavenly Father feedeth themThis deserves careful attention: for, though we are unable to explain the manner in which their life is supported, which of us is in the habit of considering that their life depends on the providence of God, which he is pleased to extend even to them? But if it is thoroughly fixed in our minds,that the fowlsare supplied with food by the hand of God, there will be no difficulty in expecting it for ourselves, who are formed after his image, and reckoned among his children.They neither sow nor reapBy these words it is far from being our Lord’s intention to encourage us to indolence and sluggishness. All that he means is, that, though other means fail, the providence of God is alone sufficient for us, for it supplies the animals abundantly with every thing that they need.Instead of fowls, (τὰ πετεινὰ,) Luke uses the wordravens, (τοὺς κόρακας,) alluding perhaps to that passage in the Psalms,who giveth food to the young ravens that call upon him, (Psalm 67: 9.) Some think that David expressly mentionedthe ravens, because they are immediately deserted by their parents,and therefore must have their food brought to them by God. Hence it is evident, that Christ intended nothing more than to teach his people to throw all their cares on God.
John Calvin Bible Commentary
Not even Solomon in all his gloryThis means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone.O you of little faithIn this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself.
McArther Bible Commentary
your heavenly Father feeds them. Obviously, this in no way advocates a sinful kind of idleness (Pro 19:15). Birds are not idle either, but God provides them with food to eat.
Bible Cross References
Job 35:11 Job 38:41 Psalm 50:11 Psalm 104:27 Psalm 104:28 Psalm 147:9 Matthew 10:29 Luke 12:18 Luke 12:24

Verse 27

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Wesley's Bible Commentary
And which of you - If you are ever so careful, can even add a moment to your own life thereby? This seems to be far the most easy and natural sense of the words.
John Calvin Bible Commentary
“O Lord, I know (says Jeremiah) that the way of man is not in himself it is not in man that walketh to direct his steps,” (Jeremiah 10:23.)You scarcely meet with one person in a hundred, who does not venture to make any promises that he thinks fit on his own industry and power. The consequence is, that those who take credit to themselves for their prosperity, do not hesitate to lose sight of God, when they enter into any undertaking. To restrain this mad rashness, Christ tells us, that whatever contributes to the support of our life depends wholly on the blessing of God. The meaning is: “It is foolish in men to weary themselves, because all our labors are unnecessary and fruitless, and all our anxieties are to no purpose, unless so far as God blesses them.” This is more clearly expressed by Luke, If you cannot do even that which is least, why are you anxious about the rest? These words show plainly, that Christ reproves not only distrust, but pride, because men ascribe much more than they ought to their own skill.
John Calvin Bible Commentary
Not even Solomon in all his gloryThis means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone.O you of little faithIn this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself.
McArther Bible Commentary
add one cubit to his stature. The Greek phrase may also refer to adding time to one's lifespan.
Bible Cross References
Psalm 39:5 Matthew 6:25 Matthew 6:28 Matthew 6:31 Matthew 6:34 Luke 10:41 Luke 12:11 Luke 12:22 Luke 12:25 Philippians 4:6 1 Peter 5:7

Verse 28

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
EGW SDA Bible Commentary
Toil Cannot Duplicate Simplicity
—Here He shows that notwithstanding that persons may toil with weariness to make themselves objects of admiration, that which they value so highly will not bear comparison with the flowers of the field. Even these simple flowers, with God's adornment, would outvie in loveliness the gorgeous apparel of Solomon (Manuscript 153, 1903).An Idea of God's Regard—If the lilies of the field are objects upon which the great Master Artist has bestowed care, making them so beautiful that they outrival the glory of Solomon, the greatest king that ever wielded a scepter; if the grass of the field is made into a beautiful carpet for the earth, can we form any idea of the regard which God bestows upon man, who was formed in His image (Letter 4, 1896)?Every Flower Expresses Love—The great Master Artist calls our attention to the soulless flowers of the field, pointing out the beautiful tints and the wonderful variety of shades one flower may possess. Thus God has revealed His skill and care. Thus He would show the great love He has for every human being.Every flower is an expression of the love of God (Letter 24, 1899).The flowers of the field, in their endless variety, are always ministering to the delight of the children of men. God Himself nourishes every root, that He may express His love to all who will be softened and subdued by the works of His hands. We need no artificial display. God's love is represented by the beautiful things of His creation. These things mean more than many suppose (Letter 84, 1900).
EGW SDA Bible Commentary
A Lesson of Faith
—Notwithstanding the curse was pronounced upon the earth that it should bring forth thorns and thistles, there is a flower upon the thistle. The world is not all sorrow and misery. God's great book of nature is open for us to study, and from it we are to gain more exalted ideas of His greatness and unexcelled love and glory. He who laid the foundation of the earth, who garnished the heavens and marshaled the stars in their order, He who has clothed the earth with a living carpet, and beautified it with lovely flowers of every shade and variety, would have His children appreciate His works, and delight in the simple, quiet beauty with which He has adorned their earthly home.Christ sought to draw the attention of His disciples away from the artificial to the natural: “If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?” Why did not our heavenly Father carpet the earth with brown or gray? He chose the color that was most restful, the most acceptable to the senses. How it cheers the heart and refreshes the weary spirit to look upon the earth, clad in its garments of living green! Without this covering the air would be filled with dust, and the earth would appear like a desert. Every spire of grass, every opening bud and blooming flower is a token of God's love, and should teach us a lesson of faith and trust in Him. Christ calls our attention to their natural loveliness, and assures us that the most gorgeous array of the greatest king that ever wielded an earthly scepter was not equal to that worn by the humblest flower. You who are sighing for the artificial splendor which wealth alone can purchase, for costly paintings, furniture, and dress, listen to the voice of the divine Teacher. He points you to the flower of the field, the simple design of which cannot be equaled by human skill (The Review and Herald, October 27, 1885).
John Calvin Bible Commentary
Not even Solomon in all his gloryThis means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone.O you of little faithIn this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself.
Bible Cross References
Hosea 14:5 Matthew 6:25 Matthew 6:27 Luke 10:41 Luke 12:11 Luke 12:22 Luke 12:27 Philippians 4:6 1 Peter 5:7

Verse 29

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
EGW SDA Bible Commentary
Toil Cannot Duplicate Simplicity
—Here He shows that notwithstanding that persons may toil with weariness to make themselves objects of admiration, that which they value so highly will not bear comparison with the flowers of the field. Even these simple flowers, with God's adornment, would outvie in loveliness the gorgeous apparel of Solomon (Manuscript 153, 1903).An Idea of God's Regard—If the lilies of the field are objects upon which the great Master Artist has bestowed care, making them so beautiful that they outrival the glory of Solomon, the greatest king that ever wielded a scepter; if the grass of the field is made into a beautiful carpet for the earth, can we form any idea of the regard which God bestows upon man, who was formed in His image (Letter 4, 1896)?Every Flower Expresses Love—The great Master Artist calls our attention to the soulless flowers of the field, pointing out the beautiful tints and the wonderful variety of shades one flower may possess. Thus God has revealed His skill and care. Thus He would show the great love He has for every human being.Every flower is an expression of the love of God (Letter 24, 1899).The flowers of the field, in their endless variety, are always ministering to the delight of the children of men. God Himself nourishes every root, that He may express His love to all who will be softened and subdued by the works of His hands. We need no artificial display. God's love is represented by the beautiful things of His creation. These things mean more than many suppose (Letter 84, 1900).
EGW SDA Bible Commentary
A Lesson of Faith
—Notwithstanding the curse was pronounced upon the earth that it should bring forth thorns and thistles, there is a flower upon the thistle. The world is not all sorrow and misery. God's great book of nature is open for us to study, and from it we are to gain more exalted ideas of His greatness and unexcelled love and glory. He who laid the foundation of the earth, who garnished the heavens and marshaled the stars in their order, He who has clothed the earth with a living carpet, and beautified it with lovely flowers of every shade and variety, would have His children appreciate His works, and delight in the simple, quiet beauty with which He has adorned their earthly home.Christ sought to draw the attention of His disciples away from the artificial to the natural: “If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?” Why did not our heavenly Father carpet the earth with brown or gray? He chose the color that was most restful, the most acceptable to the senses. How it cheers the heart and refreshes the weary spirit to look upon the earth, clad in its garments of living green! Without this covering the air would be filled with dust, and the earth would appear like a desert. Every spire of grass, every opening bud and blooming flower is a token of God's love, and should teach us a lesson of faith and trust in Him. Christ calls our attention to their natural loveliness, and assures us that the most gorgeous array of the greatest king that ever wielded an earthly scepter was not equal to that worn by the humblest flower. You who are sighing for the artificial splendor which wealth alone can purchase, for costly paintings, furniture, and dress, listen to the voice of the divine Teacher. He points you to the flower of the field, the simple design of which cannot be equaled by human skill (The Review and Herald, October 27, 1885).
John Wesley's Bible Commentary
Solomon in all his glory was not arrayed like one of these - Not in garments of so pure a white. The eastern monarchs were often clothed in white robes.
John Calvin Bible Commentary
Not even Solomon in all his gloryThis means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone.O you of little faithIn this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself.
McArther Bible Commentary
Solomon in all his glory. The glory and pageantry of Solomon's kingdom was famous worldwide (2 Chr. 9).
Bible Cross References
1 Kings 10:4 2 Chronicles 9:4 2 Chronicles 9:20

Verse 30

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
EGW SDA Bible Commentary
A Lesson of Faith
—Notwithstanding the curse was pronounced upon the earth that it should bring forth thorns and thistles, there is a flower upon the thistle. The world is not all sorrow and misery. God's great book of nature is open for us to study, and from it we are to gain more exalted ideas of His greatness and unexcelled love and glory. He who laid the foundation of the earth, who garnished the heavens and marshaled the stars in their order, He who has clothed the earth with a living carpet, and beautified it with lovely flowers of every shade and variety, would have His children appreciate His works, and delight in the simple, quiet beauty with which He has adorned their earthly home.Christ sought to draw the attention of His disciples away from the artificial to the natural: “If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?” Why did not our heavenly Father carpet the earth with brown or gray? He chose the color that was most restful, the most acceptable to the senses. How it cheers the heart and refreshes the weary spirit to look upon the earth, clad in its garments of living green! Without this covering the air would be filled with dust, and the earth would appear like a desert. Every spire of grass, every opening bud and blooming flower is a token of God's love, and should teach us a lesson of faith and trust in Him. Christ calls our attention to their natural loveliness, and assures us that the most gorgeous array of the greatest king that ever wielded an earthly scepter was not equal to that worn by the humblest flower. You who are sighing for the artificial splendor which wealth alone can purchase, for costly paintings, furniture, and dress, listen to the voice of the divine Teacher. He points you to the flower of the field, the simple design of which cannot be equaled by human skill (The Review and Herald, October 27, 1885).
John Wesley's Bible Commentary
The grass of the field - is a general expression, including both herbs and flowers. Into the still - This is the natural sense of the passage. For it can hardly be supposed that grass or flowers should be thrown into the oven the day after they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe - The word properly implies, the putting on a complete dress, that surrounds the body on all sides; and beautifully expresses that external membrane, which (like the skin in a human body) at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed gives a lively comment on this text.
John Calvin Bible Commentary
Not even Solomon in all his gloryThis means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone.O you of little faithIn this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself.
McArther Bible Commentary
you of little faith. The Lord often rebuked weak disciples' lack of faith: Mat 8:26; Mat 14:31; Mat 16:8; Mat 17:20.
Bible Cross References
Psalm 90:6 Matthew 8:26 Matthew 14:31 Matthew 16:8 Luke 12:28 James 1:10 James 1:11 1 Peter 1:24

Verse 31

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Wesley's Bible Commentary
Therefore take not thought - How kind are these precepts! The substance of which is only this, Do thyself no harm! Let us not be so ungrateful to him, nor so injurious to ourselves, as to harass and oppress our minds with that burden of anxiety, which he has so graciously taken off. Every verse speaks at once to the understanding, and to the heart. We will not therefore indulge these unnecessary, these useless, these mischievous cares. We will not borrow the anxieties and distresses of the morrow, to aggravate those of the present day. Rather we will cheerfully repose ourselves on that heavenly Father, who knows we have need of these things; who has given us the life, which is more than meat, and the body, which is more than raiment. And thus instructed in the philosophy of our heavenly Master, we will learn a lesson of faith and cheer. fulness from every bird of the air, and every flower of the field.
John Calvin Bible Commentary
Fear not, little flockBy this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of hiskingdom? And he expressly calls his own peoplea little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verbεὐδοκεῖνconveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the wordgive is added. When Christ plainly declares, that Godhath given us the kingdom, and for no other reason, but because it sopleasedhim, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food.
Bible Cross References
Psalm 111:5 Matthew 6:25 Matthew 6:27 Luke 10:41 Luke 12:11 Luke 12:22 Luke 12:29 Philippians 4:6 1 Peter 5:7

Verse 32

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Calvin Bible Commentary
Fear not, little flockBy this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of hiskingdom? And he expressly calls his own peoplea little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verbεὐδοκεῖνconveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the wordgive is added. When Christ plainly declares, that Godhath given us the kingdom, and for no other reason, but because it sopleasedhim, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food.
McArther Bible Commentary
Gentiles refers to those outside the Jewish people of promise and outside the blessing of God. Cf. Eph 4:17-19.
Bible Cross References
Jeremiah 45:5 Matthew 6:8 Philippians 4:19

Verse 33

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Wesley's Bible Commentary
Seek the kingdom of God and his righteousness - Singly aim at this, that God, reigning in your heart, may fill it with the righteousness above described. And indeed whosoever seeks this first, will soon come to seek this only.
John Calvin Bible Commentary
Fear not, little flockBy this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of hiskingdom? And he expressly calls his own peoplea little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verbεὐδοκεῖνconveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the wordgive is added. When Christ plainly declares, that Godhath given us the kingdom, and for no other reason, but because it sopleasedhim, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food.
McArther Bible Commentary
kingdom of God. This phrase means the same as "the kingdom of heaven." See note on Mat 3:2. It refers to the sphere of salvation. Jesus urges listeners to seek salvation-and with it would come the full care and provision of God. Cf. Rom 8:32; Php 4:19; 1Pe 5:7.
Bible Cross References
1 Kings 3:13 Psalm 112:3 Proverbs 8:18 Proverbs 10:3 Proverbs 28:10 Ecclesiastes 10:2 Isaiah 26:9 Isaiah 33:6 Matthew 19:28 Matthew 19:29 Mark 10:29 Luke 12:31 Luke 18:29 1 Timothy 4:8

Verse 34

Matthew Henry's Concise Bible Commentary
Trust in God commended.
There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
John Wesley's Bible Commentary
The morrow shall take thought for itself - That is, he careful for the morrow when it comes. The evil thereof - Speaking after the manner of men. But all trouble is, upon the whole, a real good. It is good physic which God dispenses daily to his children, according to the need and the strength of each.
John Calvin Bible Commentary
Fear not, little flockBy this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of hiskingdom? And he expressly calls his own peoplea little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verbεὐδοκεῖνconveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the wordgive is added. When Christ plainly declares, that Godhath given us the kingdom, and for no other reason, but because it sopleasedhim, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food.
Bible Cross References
Matthew 6:25 Matthew 6:27 Luke 10:41 Luke 12:11 Luke 12:22 Philippians 4:6 1 Peter 5:7