Directions

Α.Μ. 4031.

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shall reward thee openly.

b

A. Μ. 4051. A. D. 27. Au. Olymp. CCL. 3.

19 Lay not up for yourselves treasures upon earth, where moth and rust

Ruth 3. 3. Dan. 10. 3.

b Prov. 23. 4. 1 Tim. 6. 17. Heb. 13. 5. James 5.1, &c.

Cæsar caught him by the hand, and said, 'I have need of thy presence still; and kept him a year longer. This was excellent advice from a heathen; but a Christian may prescribe to himself a wiser rule. When thou art angry, answer not till thou hast repeated the fifth petition of our Lord's prayer-Forgive us our debts, as we forgive our debtors; and our Lord's comment upon it-For if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses."

PRAYER to God, is considered among the Mohammedans in a very important point of view. It is declared by the Mosliman doctors, to be the corner-stone of RELIGION, and the pillar of FAITH. It is not, say they, a thing of mere form, but requires that the heart and understanding should accompany it, without which, they pronounce it to be of no avail. They direct prayer to be performed are times in the twentyfour hours. 1. Between day-break, and sun-rise; 2. immediately after noon; 3. immediately before sun-set; 4. in the evening before dark; and 5. before the first watch of the night.

They hold the following points to be essentially requisite to the efficacy of prayer: 1. That the person be free from every species of defilement. 2. That all sumptuous and gaudy apparel be laid aside. 3. That the attention accompany the act, and be not suffered to wander to any other object. 4. That the prayer be performed with the face toward the temple of MECCA.-HEDAYAH. Prel. Dis. p. 53, 54.

There are few points here but the follower of Christ may seriously consider, and profitably practise.

Verse 16. When ye fast] A fast is termed by the Greeks νησις, from νη not, and εσθειν to eat; hence fast means, a total abstinence from food for a certain time. Abstaining from flesh, and living on fish, vegetables, &c. is no fast, or may be rather considered a burlesque on fasting. Many pretend to take the true definition of a fast from Isaiah lviii. 3. and say that it means, a fast from sin. This is a mistake; there is no such term in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a part of our daily food. In the fast mentioned by the Prophet, the people were to divide their bread with the hungry, ver. 7. but could they eat their bread, and give it too? No man should save by a fast: he should give all the food he might have eaten, to the He who saves a day's expence by a fast, commits an abomination before the Lord. See more on chap. ix. 15.

As the hypocrites, of a sad countenance] Σκυθρωποι, either from σκυθρος sour, crabbed, and w↓ the countenance; or from Σκύθης a Scythian, a morose, gloomy, austere phiz, like that of a Scythian or Tartar. A hypocrite has always a very difficult part to act: when he wishes to appear as a penitent, not having any godly sorrow at heart, he is obliged to counterfeit it the best way he can, by a gloomy and austere look.

Verse 17. Anoint thine head, and wash thy face] These were forbidden in the Jewish Canon on days of fasting and humiliation: and hypocrites availed themselves of this ordinance, that they might appear to imen, to fast. Our Lord, therefore, cautions us against this: as if he had said: Affect nothingdress in thy ordinary manner, and let the whole of thy deportment prove, that thou desirest to recommend thy soul to GOD, and not thy face to men. That factitious mourning, which consists in putting on black clothes, crapes, &c. is utterly inconsistent with the simplicity of the gospel of Christ; and if practised in reference to spiritual matters, is certainly forbidden here: but sin is so common, and so boldly persisted in, that not even a crape is put on, as an evidence of deploring its influence, or of sorrow for having committed it.

Verse 18. Thy Father which seeth in secret] Let us not be afraid that our hearts can be concealed from God; but let us fear lest he perceive them to be more desirous of the praise of men, than they are of that glory which comes from Him.

Openly.] Εν τω φανερω. These words are omitted by nine MSS. in uncial letters; and by more than one hundred others, by most of the versions, and by several of the primitive fathers. As it is supported by no adequate authority, Bengel, Wetstein, Griesbach and others, have left it out of the text.

Verse 19. Lay not up for yourselves treasures upon earth] What blindness is it for a man to lay up that as a treasure which must necessarily perish! A heart designed for God and eternity is terribly degraded by being fixed on those things which are subject to corruption. "But may we not lay up treasure innocently?" Yes. Ist. If you can do it without setting your heart on it, which is almost impossible: and 2dly. If there be neither widows nor orphans, destitute nor distressed persons in the place where you live. there is a portion which belongs to my children, shall I distribute that among the poor?" If it belongs to your children, it is not yours, and therefore you have no right to dispose of it. But I have a certain sum in stock, &c. shall I take that and divide it among the poor?" By no means;

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K

But

for by doing so, you would put it out of your power to do good after the present division-keep your principal, and devote, if you can possibly spare it, the product to the poor, and thus you shall have the continual ability to do good. In the meantime take care not to shut up your bowels of compassion against a brother in distress; if you do, the love of God cannot dwell in you.

Rust] Or canker, βρωσις, from βρώσκω, I eat, consume. This word cannot be properly applied to rust, but to any thing that consumes or cankers clothes or metals. There is a saying exactly similar to this in the Institutes of MENU, speaking of the presents made to Brahmans, he says, "It is a gem which neither thieves nor foes take away, and which never perishes." Chapter of Government, Institute 83.

Where thieves do not break through] Διορυσσουσι, literally dig through, i. e. the wall, in order to get into the house.

Verse 20. Lay up-treasures in heaven] "The only way to render perishing goods eternal, to secure stately furniture from moths, the richest metals from canker, and precious stones from thieves, is to transmit them to heaven by acts of charity. This is a kind of bill of exchange which cannot fail of acceptance, but through our own fault." Quesnel.

It is certain we have not the smallest portion of temporal good, but what we have received from the unmerited bounty of God; and if we give back to him all we have received, yet still there is no merit that can fairly attach to the act, as the goods were the Lord's; for I am not to suppose that I can purchase any thing from a man by his own property. On this ground the doctrine of human merit is one of the most absurd that ever was published among men, or credited by sinners. Yet he who supposes he can purchase heaven by giving that meat which was left at his own table, and that of his servants; or by giving a garment which he could no longer in decency wear, must have a base ignorant soul, and a very mean opinion of the heaven he hopes for. But shall not such works as these be rewarded? Yes, yes, God will take care to give you all that your cast victuals, refuse, and old clothes are worth. Yet he who, through love to God and man, divides his bread with the hungry, and covers the naked with a garment, shall not lose his reward; a reward, which the mercy of God appoints, but to which, in strict justice, he can lay no claim.

Verse 21. Where your treasure is] If God be the treasure of our souls, our hearts, i. e. our affections and desires will be placed on things above. An earthly minded man proves that his treasure is below; a heavenly minded man shews that his treasure is above.

Verse 22. The light of the body is the eye] That is, the eye is to the body what the sun is to the universe in the day time, or a lamp or candle to a house after night.

If thine eye be single] Απλους, simple, uncompounded ;i. e. so perfect in its structure as to see objects distinctly and clearly; and not confusedly, or in different places to what they are, as is often the case in certain disorders of the eye; one object appearing two or more or else in a different situation, and of a different colour to what it really is. This state of the eye is termed, ver. 23. πονηρος evil, i. e. diseased or defective. An evil eye, was a phrase in use, among the ancient Jews, to denote an envious, covetous man or dispesition; a man who repined at his neighbour's prosperity, loved his own money, and would do nothing in the way of charity for God's sake. Our blessed Lord, however, extends and sublimes this meaning, and uses the sound eye as a metaphor, to point out that simplicity of intention, and purity of affection with which men should pursue the supreme good. We cannot draw more than one straight line between two indivisible points. We aim at happiness, it is found only in one thing, the indivisible and eternal God. If the line of simple intention be drawn straight to him, and the soul walk by it, with purity of affection, the whole man shall be light in the Lord; the rays of that excellent glory shall irradiate the mind, and through the whole spirit, shall the Divine nature be transfused. But if a person who enjoyed this heavenly treasure, permit his simplicity of intention to deviate from heavenly to earthly good; and his purity of affection, to be contaminated by worldly ambition, secular profits, and animal gratifications; then, the light which was in him becomes darkness, i. e. his spiritual discernment departs, and his union with God is destroyed: all is only a palpable obscure; and like a man who has totally lost his sight, he walks without direction, certainty, or comfort. This state is most forcibly intimated in our Lord's exclamation, How great a darkness! Who can adequately describe the misery and wretchedness of that soul, which has lost its union with the fountain of all

thers. Griesbuch has left it in the text with a note of doubtfulness. It occurs again in the 31st verse, and there is no variation in any of the MSS. in that place. Instead of Is not the life more than, &c. we should read, Of more value; so the word πλειον is used in Num. xxii. 15. and by the best Greek writers; and in the same sense it is used in chap. xxi. 37. See the note there.

Verse 26. Behold the fowls of the air] The second reason why we should not be anxiously concerned about the future, is the example of the smaller animals, which the providence of God feeds without their own labour; though he be not their father. We never knew an earthly father take care of his fowls, and neglect his children; and shall we fear this from our heavenly Father? God forbid! That man is utterly unworthy to have God for his father, who depends less upon his goodness, wisdom, and power, than upon a crop of corn, which may be spoiled either in the field or in the barn.

anxious care.

A M. 4031. A. D. 27. An. Olymp. CCI. 3.

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 So

Luke 2. 52. & 12. 25, 26. Luke 12. 27.

from distrust to apostacy is very short and easy: and a man is not far from murmuring against Providence, who is dissatisfied with its conduct. We should depend as fully upon God for the preservation of his gifts, as for the gifts themselves.

Cubit unto his stature?] I think ηλικιαν should be rendered age here, and so our Translators have rendered the word in John ix. 21. αυτος ηλικιαν έχει he is of age. A very learned writer observes, that no difficulty can arise from applying πηχυν a cubit, a measure of extension, to time, and the age of man: as place and time are both quantities, and capable of increase and diminution: and as no fixed material standard can be employed in the mensuration of the fleeting particles of time; it was natural and necessary in the construction of language, to apply parallel terms to the discrimination of time and place. Accordingly, we find the same words indifferently used to denote time and place in every known tongue.

ing, and enjoying himself eternally, what may we not expect from him, after so great a gift?

They sow not, neither do they reap] There is a saying among the Rabbins almost similar to this "Hast thou ever seen a beast or a fowl that had a workshop? yet they are fed without labour and without anxiety. They were created for the service of man, and man was created that he might serve his Creator. Man also would have been supported without labour and anxiety, had he not corrupted his ways. Hast thou ever seen a lion carrying burthens, a stag gathering summer fruits, a for selling merchandize, or a wolf selling oil? that they might thus gain their support: and yet they are fed without care or labour. Arguing therefore from the less to the greater, if they which were created that they might serve me, are nourished without labour and anxiety, how much more I, who have been created that I might serve my Maker. What therefore is the cause, why I should be obliged to labour in order to get my daily bread? Answer, SIN." This is a curious and important extract, and is highly worthy of the Reader's attention. See Schoetgen.

Verse 27. Which of you by taking thought can add one cubit unto his stature?] The third reason against these carking cares is the unprofitableness of human solicitude, unless God vouchsafe to bless it. What can our uneasiness do but render us still more unworthy of the divine care? The passage

made my days HAND-BREADTHS, Psal. xxxix. 56. Many examples might be adduced from the Greek and Roman writers. Besides, it is evident, that the phrase of adding one cubit, is proverbial, denoting something minute; and is therefore applicable to the smallest possible portion of time: but, in a literal acceptation, the addition of a cubit to the stature would be a great and extraordinary accession of height. See Wakefield.

Verse 28. And why take ye thought for raiment?] Or, why are ye anxiously careful about raiment? The fourth reason against such inquietudes, is the example of inanimate creatures: The herbs and flowers of the field have their being, nourishment, exquisite flavours, and beautiful hues from God himself. They are not only without anxious care, but also without care or thought of every kind. Your being, its excellence, and usefulness, do not depend on your anxious concern: they spring as truly from the beneficence and continual superintendance of God, as the flowers of the field do: and were you brought into such a situation, as to be as utterly incapable of contributing to your own preservation and support, as the lilies of the field are to theirs, your heavenly Father could augment your substance, and preserve your being, when for his glory, and your own advantage.

Consider] Diligently consider this, καταμαθετε, lay it earnestly to heart, and let your confidence be unshaken in the God of infinite bounty and love.

Exhortations to trust

A. D. 27.

Verse 29. Solomon in all his glory] Some suppose, that as the robes of state worn by the eastern kings, were usually white, as were those of the nobles among the Jews; that therefore the lily was chosen for the comparison.

Verse 30. If God so clothe the grass of the field] Christ confounds both the luxury of the rich in their superfluities, and the distrust of the poor as to the necessaries of life. Let man, who is made for God and eternity, learn from a flower of the field how low the care of Providence stoops. All our inquietudes and distrusts proceed from lack of faith: that supplies all wants. The poor are not really such, but because they are destitute of faith.

To-morrow is cast into the oren] The inhabitants of the East, to this day, make use of dry straw, withered herbs and stabble to heat their ovens. Some have translated the original word κλίβανον, a still; and intimate, that our Lord alludes to the distillation of herbs for medicinal purposes; but this is certainly contrary to the scope of our Lord's argument, which runs thus: If God covers, with so much glory, things of no farther value than to serve the meanest uses; will he not take care of his servants who are so precious in his sight, and designed for such important services in the world? See Harmer's Observations.

Verse 31. What shall we eat, or, What shall we drink?] These three enquiries engross the whole attention of those who were living without God in the world. The belly and back of a worldling are his compound god; and these he worships in the lust of the flesh, and the lust of the eye, and in the pride of life.

Verse 32. For after all these things do the Gentiles seek] The fifth reason against solicitude about the future, is, that to concern ourselves about these wants with anxiety, as if there was no such thing as a providence in the world; with great affection towards earthly enjoyments, as if we expected no other; and without praying to God or consulting his will, as if we could do any thing without him. This is to imitate the worst kind of heathens, who live without hope, and without God in the world.

Seek] Επιζητει from επι, intensive, and ζητεw I seek, to seek intensely, earnestly, again and again. The true characteristic of the worldly man, his soul is never satisfied-give! give! is the ceaseless language of his earth-born heart.

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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.

Your heavenly Father knoweth, &c.] The sixth reason against this anxiety about the future, is, because God, our heavenly Father, is infinite in wisdom, and knows all our wants. It is the property of a wise and tender Father to provide necessaries, and not superfluities, for his children. Not to expect the former, is an offence to his goodness; to expect the latter, is injurious to his wisdom.

Verse 33. But seek ye first the kingdom of God] See on Matt. iii. 7.

His righteousness] That holiness of heart and purity of life which God requires of those who profess to be subjects of that spiritual kingdom mentioned above. See on chap. v. 20.

The seventh reason against these worldly cares and fears is, because the business of our salvation ought to engross us entirely: hither, all our desires, cares, and inquiries ought to tend. Grace is the way to glory holiness the way to happiness. If men be not righteous, there is no heaven, to be had; if they be, they shall have heaven and earth too; for godliness has the promise of both lives. 1 Tim. vi. 3.

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All these things shall be added unto you.] The very blunt note of old Mr. Trapp, on this passage, is worthy of serious attention. All things shall be added. They shall be cast in as an overplus, or as small advantages to the main bargaint; as paper and packthread are given where we buy spice and fruit, or an inch of measure to an ell of cloth." This was a very common saying among the Jews: "Seek that, to which other things are necessarily connected.” “A king said to his particular friend, Ask what thou wilt, and I will give it unto thee.' He thought within himself, • If I ask to be made a general I shall readily obtain it. I will ask something to which all these things shall be added:' he therefore said, Give me thy daughter to wife.'This he did, knowing that all the dignities of the kingdom should be added unto this gift." See in Schoeigen.

"Ask

To this verse, probably, belong the following words, quoted often by Clement, Origen and Eusebius, as the words of Christ : αιτείτε τα μεγαλα, και τα μικρα υμιν προστεθησεται και άιτειτε τα επουρανία, και τα επιγεια προστεθήσεται υμιν. great things, and little things shall be added unto you; ask heavenly things, and earthly things shall be added unto you."