Matthew 6:1
Ver. 1. Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", &c.; which is a very good reading: but then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only; nothing being more common with the Jews than to call alms
hqdu, "righteousness": and whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The account Maimonides {f} gives is as follows, who observes: that
"we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a "righteous" man, the seed of Abraham our father; as it is said, in Ge 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Pr 16:19. Nor shall Israel be redeemed, but by alms, according to Isa 1:27. There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.''
Now this work, or duty, they magnify at a very great rate: not content to say {g}, that
"he that does alms, does that which is more excellent than all offerings;''
they further affirm {h}, that
"giving of alms and beneficence hlwk hrwth dgnk, "are equal to the whole law";''
or, it is all one as if a man performed the whole law. Moreover, they give {i} out,
"that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell".''
Yea, they reckon that this gives a right and title to eternal life {k}.
"He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is rwmg qydu, "a perfect righteous man".''
Or, as elsewhere {l} expressed,
"let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.''
Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory. Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men,
to be seen of them; not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them,
otherwise, ye have no reward of your Father, which is in heaven. You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own. When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises.
{f} Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14. {g} T. Bab. Succa, fol. 49. 2. {h} T. Hieros. Peah, fol. 15. 2, 3. {i} T. Bab. Gittin, fol. 7. 1, 2. {k} T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2. {l} T. Bab. Pesachim, fol. 8. 1, 2.
Matthew 6:2
Ver. 2. Wherefore, when thou dost thine alms,.... Christ proceeds to give some directions and cautions about giving of alms, that they might be done aright, and answer some valuable purposes for the glory of God, the good of others, and their own:
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. The persons Christ has reference to were the Scribes and Pharisees, who did all they did to be seen of men; whom he calls "hypocrites"; as he often does, because they put on an appearance of religion and holiness, but inwardly, and otherwise, were very wicked men. It does not appear that any such practice was literally performed, as blowing a trumpet before them, when they gave their alms; though the collectors of alms did, by some means, publicly notify to the people when they were about that service: for one of their rules is {m},
"the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected henyub, "privately", and put it into their bosom, and distributed it to everyone by himself.''
Wherefore this must be understood proverbially; and the sense is, that when they did their alms, they chose public places for it, such as the "synagogues", where was a large concourse of people met together for religious worship; or the open "streets" of the city, where people were continually walking to and fro, so that nothing could be done in this way, but what must be seen and observed: and moreover, they took care, either by themselves, or others, to proclaim their good actions, that they might "have glory of men"; not only of the poor, or the collectors for them, but of the spectators. R. Aben Ezra {n} says, that
"a man that gives alms to the poor, must not give it because of the glory of the collector, i.e. that he may have glory of him; nor that the children of men may praise him.''
But his ancestors were of another mind: but what did they get by it?
verily I say unto you, they have their reward; and a poor one it is, the applause of men: however, it is what they seek after, and is all their empty performances deserve, and all they will have.
"He that glories in anything done by himself, wrkv ta ljwn
awh, "he takes", or receives "his reward" {o}; for as for any reward from God, they will have none;''
in this sense, as the Ethiopic version reads it, "they have lost their reward": and, as a learned critic has thought, is the sense of the Greek word, "they forbid", or "hinder their reward". By seeking the glory of men, they lay impediments in the way of receiving honour from God.
{m} T. Hieros. Demai, fol. 23. 2. {n} In Exod. xx. 3. {o} R. Jona apud Capell. Spicileg. in loc.
Matthew 6:3
Ver. 3. But when thou dost alms,.... Do it so privately, and with so much secrecy, that, if it was possible, thou mightest not know it thyself, much less make it known to others:
let not thy left hand know what thy right hand doth; acquaint not thy nearest and dearest friend with it; let not one that sits at thy left hand know what thou art doing with thy right hand; it is a proverbial and hyperbolical phrase, expressing the secrecy of the action. It is a Jewish canon {p}, that
"he that gives a gift to his friend out of love, may make it known, hqdub al lba, "but not if it be by way of alms".''
{p} Piske Tosephot in Sabbat. c. 1. art. 134.
Matthew 6:4
Ver. 4. That thine alms may be in secret,.... May be done in secret, and be kept a secret. The allusion seems to be to the secret chamber, where money was brought privately for the relief of the poor.
"There were two chambers in the sanctuary, the one was
Myavx tkvl, "the chamber of secrets", and the other the chamber of vessels: the chamber of secrets was that into which pious persons put yavxb, "in secret", and the poor children of good men were maintained out of it privately {q}.''
The Jews say many things in favour of doing alms privately.
"Greater, (say they {r},) is he that gives alms rtob, in secret, than Moses our master.''
They tell us {s}, that
"R. Jannai seeing a certain man give Zuz (a piece of money) to a poor man publicly, said unto him, it would have been better, if thou hadst not have given him anything, than to have given him in this manner.''
This was the practice of the ancient religious Jews, to give their alms privately; but the Scribes and Pharisees had brought that practice into disuse, and which our Lord labours to restore; adding, for encouragement,
and thy Father, which seeth in secret; beholds all secret actions, and knows the secret springs of actions,
himself shall reward thee openly; in the great day of account, before angels and men, when all secret things shall be brought to light, and every good man have praise of God. This duty, of giving alms to the poor, is mentioned by Christ before prayer to God; it may be for this reason, because it was usual to give alms before prayer.
"The great, or famous men, among the wise men, used to give a Prutah (a small piece of money) to a poor man before every prayer, and after that they prayed; as it is said, "I shall behold thy face in righteousness" {t}.''
{q} Misn. Shekalim, c. 5. sect. 6. Mainnon. Hilch. Eracin, c. 2. sect. 12. {r} T. Bab. Bava Bathra, fol. 9. 2. {s} T. Bab. Chagiga, fol. 5. 1. {t} Maimon. Hilch. Mattanot Anayin, c. 10. sect. 15.
Matthew 6:5
Ver. 5. And when thou prayest, thou shalt not be as the hypocrites,.... As the Scribes and Pharisees; whose posture in prayer, the places they chose to pray in, and the view they had therein, are particularly taken notice of:
for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. It was their usual custom to pray "standing"; nay, it is established by their canons.
"There are eight things, (says Maimonides {u},) that a man that prays ought to take heed to do; and the first he mentions is "standing"; for, says he, no man may pray
dmyem ala, "but standing"; if he is sitting in a ship, or in a cart, if he can stand, he must stand; if not, he may sit in his place and pray.''
Several hints of this custom there are in the Misna {w}.
"On their fast days they used to bring out the ark into the streets-- hlptb wdme, "and they stood in prayer", or praying; and caused an old man to go down before the ark, who was used to recite prayers, and he said them.''
Again {x},
"whoever hlptb dmwe, "stood praying", and remembered that any uncleanness attended him, he might not break off, but he might shorten.''
Yea, standing itself is interpreted of praying; for it is said {y},
"and Abraham rose up early in the morning to the place, where he stood, hdymeb ala hlpt Nyaw, "and there is no prayer but standing";''
though sometimes they prayed sitting, as David did, 2Sa 7:18 so it is said of R. Jose, and R. Eleazar, that yluw wbty, "they sat and prayed", and afterwards rose up and went on their way {z}. So it was likewise customary to go to the synagogues, and there pray; and indeed they were places built and appointed for this purpose.
"Wherever there were ten Israelites, a house ought to be provided, in which they may go to prayer at every time of prayer; and this place is called a synagogue {a}.''
Hence some have thought, that not such places are here designed, but any assembly, or concourse of people gathered together upon any occasion; but such an interpretation will find no place, when the following things are observed.
"For ever let a man go, morning and evening, to the synagogue; for no prayer is heard at any time, but in the synagogue; and everyone that hath a synagogue in his city, and does not pray in it with the congregation, is called a bad neighbour {b}.''
Again {c},
"he that prays in the house of the Lord, is as if he offered up a pure offering.''
Now, partly on account of the publicness of the place, and partly because they thought their prayers were only heard there, therefore they chose to pray in the synagogues; and also in
the corners of the streets, where two streets met, and they might be the more easily seen. This was also a common thing to pray in the streets:
"says R. Jochanan, I saw R. Jannai stand and pray in the streets of Tzippore {d}.''
And a little after, it is said of another, that he stood and prayed
ayjroab, "in the streets"; though such places were not reckoned holy, as the synagogues were.
"The street of a city, (says Maimonides {e},) although the people pray in it at fasts and stations, because that there is a great collection of people, and the synagogues cannot hold them, has no holiness in it, because it is accidental, and not appointed for prayer.''
Wherefore streets were only used in case of necessity, or by such of the Pharisees, who chose to be seen of men. A reason is given for this practice in another place {f}, where it is asked,
"why do they go out to the streets, i.e. on their fast days? to show that we are reckoned as if we were carried captive before thee: says Joshua ben Levi, because they prayed in "secret", and were not answered; therefore they went without, wmorptyw, "that they might be made public".''
Now let it be observed, that neither the posture, nor places of prayer, are condemned by our Lord, but their view in all to
be seen of men; and a considerable emphasis lies upon the word "love"; they loved "standing" in prayer, rather than any other posture, because they could be better seen; and they loved to be in the synagogues and streets, rather than in their closets; they liked public better than private prayer, because it gained them applause among men.
Verily I say unto you, they have their reward; they gain their point; they have what they seek for; and this is all they will have.
{u} Hilch. Tephilla. c. 5. sect. 1, 2. {w} Misn. Taanith, c. 2. sect. 1, 2. {x} Misn. Beracot, c. 3. sect. 5. {y} Zohar in Lev. fol. 47. 1. T. Bab. Beracot, fol. 26. 2. {z} Zohar in Exod. fol. 4. 4. {a} Maimon. Hilch. Tephilla, c. 11. 1. {b} lb. c. 8. sect. 1. T. Bab. Beracot, fol. 8. 1. & Piske Tosephot Beracot, c. 1. art. 7. {c} T. Hieros. Beracot, fol. 8. 4. {d} Ib. fol. 8. 3. & 9. 1. {e} Hilch. Tephilla, c. 11. sect. 21. Vid. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. {f} T. Hieros. Taaniot, fol. 65. 1.
Matthew 6:6
Ver. 6. But thou, when thou prayest, enter into thy closet,.... Or "chamber", a secret place, fit for private retirement, meditation, and prayer.
And when thou hast shut thy door; see some such like phrases in
Isa 26:20 where they are used to express security, here secrecy. Our Lord does not mean to exclude and condemn public prayer, in joining with few, or more persons, in such service; for he himself directs to it, and approves of it, Mt 18:19 but his view is to instruct persons that they should not only pray in public, but in private also; and especially the latter, which is more suitable and fitting for their particular cases, and less liable to pride, hypocrisy, and vanity.
Pray to thy Father, which is in secret; who is invisible; not to be seen with the eyes of the body, but to be approached with a true heart, in faith and fear, through his Son Jesus Christ, the only mediator between God and man; and who is the image of the invisible God, and in whom he is pleased to manifest himself to his people, so as he does not unto the world:
and thy Father, which seeth in secret, observes and takes notice of the secret breathings, pantings, desires, and requests of thy heart and lips,
shall reward thee openly, both here and hereafter; by pouring into thy bosom all the good things thou hast been praying for, both for time and eternity. This is agreeable to what the Jews sometimes say,
"that a man ought not to cause his voice to be heard in prayer; but should pray vxlb, "silently", with a voice that is not heard; and this is the prayer which is daily accepted {g}.''
{g} Zohar in Gen. fol. 114. 4.
Matthew 6:7
Ver. 7. But when ye pray, use not vain repetitions,.... Saying the same things over and over again,
as the Heathens do, as the worshippers of Baal, from morning till noon, 1Ki 18:26. This our Lord observes, to dissuade from such practices, because the Gentiles, who were odious to the Jews, used them, and the Jews were guilty of the same; had they not, there would not have been any need of such advice:
for they think they shall be heard for their much speaking; as did the Jews, who, under pretence of "long prayers", devoured widows' houses; and with whom it is an axiom, that "everyone hnen hlyptb
hbrmh, that multiplies prayer is heard" {h}; and whoever prolongs his prayer, his prayer does not return empty; and he that is long in prayer, his days are prolonged {i}: and, according to their canons, every day a man ought to pray eighteen prayers. Moreover, their prayer books abound in tautologies, and in expressing the same things in different words, and by a multiplicity of them.
{h} T. Hieros. Taaniot, fol. 67. 3. {i} Zohar in Exod. fol. 104. 4.
Matthew 6:8
Ver. 8. Be not ye therefore like unto them,..... Do not be imitators of them, and follow their ways, who have only the dim light of nature to guide them; it would be shameful in you to do as they do, when you have a divine revelation for your direction; and especially, because
your Father knoweth what things ye have need of before ye ask him; and therefore have no need to make use of many words, or much speaking, or long prayers. The omniscience of God is a considerable argument, and a great encouragement to prayer; he knows our persons and our wants before hand; and as he is able to help us, we have reason to believe he will; especially since he stands in the relation of a Father to us.
Matthew 6:9
Ver. 9. After this manner therefore pray ye,.... That is, in such a concise and short way, without much speaking and vain repetitions; making use of such like words and expressions as the following: not that Christ meant to pin down his disciples to these express words, and no other; for this prayer is not a strict form, but a pattern of prayer, and a directory to it, both as to brevity, order, and matter; for we do not find the disciples ever making use of it in form; and when it is recited by another Evangelist, it is not in the selfsame words as here; which it would have been, had it been designed as an exact form. Besides, Christ does not bid them pray in these very words, but "after this manner"; somewhat like this: not but that it is very lawful to use the very express words of this prayer in any of the petitions here directed to; and which indeed were no other than what good people among the Jews did frequently make use of; and which were collected and singled out by Christ, as what he approved of, in distinction from, and opposition to, other impertinent expressions, and vain repetitions, which some used; as will appear by a particular consideration of them.
Our Father which art in heaven. This may be looked upon as the preface and introduction to the prayer, and regards the object of it, and his character, which is an epithet of God, often to be met with in Jewish writings, and particularly in their prayers; for thus they {k} say,
"Mymvbv wnyba, "our Father which art in heaven", show mercy "to us, because thy great name is called upon us."
Again {l}, let the prayers and the requests of all Israel be received by aymvb yd Nwhwba, "their Father, which is in heaven". They seem to have a regard to this prayer, when they apply that passage in Pr 3:35 "shame shall be the promotion of fools", to the nations of the earth, who, they say {m},
"do not consider the glory of the law; and how, say they, "our Father which art in heaven", hear our voice, have mercy on us, and receive our prayer?''
So in confessions, thanksgivings, and sacrifices of praise, they required, and looked upon it, as the main thing, for a man to direct his heart Mymvbv wybal, "to his Father which is in heaven {n}." By "father", our Lord means the first person in the Trinity, who is the Father of all men by creation, and of the saints by adoption; who are to address him in prayer under the character of "our Father", partly to command a reverential fear of him, and partly to secure boldness and liberty of speech before him; and also to express fiducial confidence in him, faith of interest in him, and relation to him; which arises from some experience of his paternal love, and requires the witnessings of the Spirit of adoption; and inasmuch as the direction is not to say "my Father", but "our Father"; it shows that we should pray for others as well as for ourselves, even for all the dear children of God. It is a rule {o} with the Jews,
"that a man ought always to join himself in prayer with the church;''
upon which the gloss says,
"let him not pray the short prayer Mybr Nwvlb ala dyxy
Nwvlb, "in the singular, but in the plural number", that so his prayer may be heard.''
The object of prayer is further described by the place of his residence, "in heaven"; not that he is included in any place, but that the heaven of heavens is the place where he most eminently displays his glory: and this may teach us to look upwards in prayer, and seek those things which are above; and also, that this earth, on which we dwell, is not our native country, but heaven is, where our Father dwells. Next follows the first petition,
hallowed, or sanctified be thy name; so the Jews {p} in their prayers,
"Kmv vdqty, "let thy name be hallowed", or "sanctified by us", O Lord our God, before the eyes of all living.''
And very often {q},
"let his great name be magnified and sanctified in the world, which he hath created according to his will.''
And again {r},
"let us sanctify thy name in the world, as they sanctify it in the highest heavens.''
By the "name" of God is meant he himself, the perfections of his nature, and the several names by which he is known, and which we are to think and speak of with holy reverence. By sanctifying his name, is not meant a making him holy, but acknowledging, and declaring him to be holy, and a glorifying him, and all his perfections. He is sanctified by himself, by declaring himself to be holy; by glorifying his perfections in his works; by implanting grace and holiness in the hearts of his people; by restoring the purity of his worship; by diffusing the knowledge of himself in the world; and by taking vengeance on the wicked: and he is sanctified by others, when they fear him, believe in him, call upon his name, use it reverently, submit to his will, acknowledge his mercies, regard his commands aud ordinances, and live a holy life and conversation; all which is earnestly desired by truly gracious souls.
{k} Seder Tephillot, fol. 4. 2. Ed. Basil. {l} Ib. fol. 33. 2. {m} Raya Mehimna in Zohar in Lev. fol. 34. 1. {n} T. Bab. Shebuot, fol. 15. 1. {o} T. Bab. Beracot, fol. 30. 1. {p} Seder Tephillot, fol. 78. 1. Ed. Amstelod. Zohar in Exod. fol. 43. 4. {q} Seder Tephillot, fol. 17. 2, Ed. Basil. & passim. {r} Seder Tephillot, fol. 22. 1. & passim.
Matthew 6:10
Ver. 10. Thy kingdom come,.... The form of expression used by the ancient Jews, relating to this article, before the coming of Christ, doubtless was, as it now stands in their prayers {r}, aby Kxyvm
twklm, "the kingdom of thy Messiah come". Christ alters the expression, leaves out the word "Messiah", and puts it thus, "thy kingdom come", to let them know that the Messiah was come; and that it was the kingdom of the Father, in the power of his grace, upon the souls of men, they must pray for and expect: however, he conformed to a rule of their's in this, as well as in the former petition {s}; that
"every blessing, or prayer, in which there is no Mvh trbz, "mention made of the name", i.e. of God, is no prayer; and that every prayer, in which there is not twklm, "the kingdom", is no prayer.''
In this petition the disciples were taught to pray for the success of the Gospel, both among Jews and Gentiles; for the conversion of God's elect, in which the kingdom of God would greatly appear, to the destruction of the kingdom of Satan, and the abolition of the kingdom of the beast, in the latter day; which will usher in the kingdom, of the mediator, he will receive from his Father, and this will terminate in the kingdom of glory: in a word, not the kingdom of nature and providence is meant, which always was; but the kingdom of heaven, which was at hand, nay had taken place, though as yet was not very visible, and which is spiritual in the hearts of God's people, Jews and Gentiles; and which will appear exceeding glorious in the latter day, and at last be swallowed up in the ultimate glory; all which must be very desirable by the sincere lovers of Jesus Christ.
Thy will be done in earth, as it is in heaven. There is some appearance of this petition still remaining, in what the {t} Jews call the short prayer:
"what is the short prayer? R. Eliezer says, Mymvb Knwur hve, "do thy will in heaven"; and give quietness of spirit, or acquiescence of spirit in thy will, to them that fear thee below.''
Christ says "thy will"; not the will of wicked men, nor the will of Satan, nor a man's own will, but the will of God: by which is meant either his secret will, which is the rule of all his proceedings both in providence and grace; is unknown to us, till facts make it appear; is always fulfilled in heaven and in earth; and sometimes is fulfilled by those who have no regard to his revealed will; and is what ought to be submitted to patiently, and without murmuring: or rather his revealed will, which consists partly in the declarations of his grace and mercy; as that salvation is by Christ, whoever believes in him shall be saved, that all the redeemed be sanctified, persevere to the end, and be glorified; and partly in the commands enjoined his people, which will of his is good, perfect, and acceptable. The will of God may be said to be done by us, when our wills are resigned to his; when we patiently submit to every adverse dispensation of providence; when our hearts and actions are, in some measure, conformed to his law; when what is done, is done in faith, with a view to his glory, and without dependence upon it; of which such only are capable who have a spiritual understanding of the will of God, believe in Christ, receive grace and strength from him, and are assisted by his Spirit. These desire to do the will of God, as it is done in heaven; meaning not so much by the inanimate creatures, the sun, and moon, and stars, as glorified saints and holy angels, who do it voluntarily and cheerfully; speedily, and without delay; constantly, and without any interruption; and perfectly and completely.
{r} Seder Tephillot, fol. 128. 2. Ed. Basil. {s} T. Bab. Beracot, fol. 40. 2. {t} Ib. fol. 29. 2.
Matthew 6:11
Ver. 11. Give us this day our daily bread. The Arabic version reads it, "our bread for tomorrow"; and Jerom says, that in the Hebrew Gospel, used by the Nazarenes, he found the word rxm, which signifies "tomorrow": but this reading and sense seem to be contradicted by Christ, Mt 6:34 were it not that it may be observed, that this signifies the whole subsequent time of life, and so furnishes us with a very commodious sense of this petition; which is, that God would give us, "day by day", as Luke expresses it,
Lu 11:3 that is, every day of our lives, to the end thereof, a proper supply of food: or the meaning of it is, that God would give us, for the present time, such food as we stand in need of; is suitable to us, to our nature and constitution, state and condition, and is sufficient and convenient for us: to which agrees the petition of the {u} Jews:
"The necessities of thy people are great, and their knowledge short; let it be thy good will and pleasure, O Lord, our God, that thou wouldst give to everyone wtonrp
ydk, "what is sufficient for his sustenance", and to every one's body what it wants.''
"Says R. Jose {w}, all the children of faith seek "every day" whyynwzm alavl, "to ask their food" of the Lord, and to pray a prayer for it.''
By "bread" is meant all the necessaries of life, and for the support of it: it is called "our's"; not that we have a right unto it, much less deserve it, but to distinguish it from that of beasts; and because it is what we need, and cannot do without; what is appointed for us by providence, is our's by gift, and possessed by labour. It is said to be "daily" bread, and to be asked for "day by day"; which suggests the uncertainty of life; strikes at all anxious and immoderate cares for the morrow; is designed to restrain from covetousness, and to keep up the duty of prayer, and constant dependence on God; whom we must every day ask to "give" us our daily bread: for he is the sole author of all our mercies; which are all his free gifts; we deserve nothing at his hands: wherefore we ought to be thankful for what we have, without murmuring at his providences, or envying at what he bestows on others. All kind of food, everything that is eatable, is with the Jews called Mxl, "bread" {x}.
{u} T. Bab. Beracot, fol. 29. 2. {w} Zohar in Exod. fol. 26. 2. {x} Jarchi in Job, vi. 7.
Matthew 6:12
Ver. 12. And forgive us our debts,.... Nothing is more frequent in the Jewish writings than to call sins ybwx, "debts"; and the phrase, of forgiving, is used both of God and men. Thus the prayer of Solomon is paraphrased {y} by the Targumist:
"and hear thou the petition of thy servant, and of thy people Israel, which they shall make before this place; and do thou receive it from the place of the house of thy Shekinah, from heaven; and do thou accept their prayer
Nwhybwxl qbvtw, "and forgive their debts".''
So Joseph's brethren signify to him, that it was their father's orders to say unto him, "forgive, I pray thee now, the trespass of thy brethren, and their sin"; which is rendered by the Chaldee paraphrasts {z} ybwxl qwbv, "forgive the debts" of thy brethren, and their sins. Accordingly, by "debts" are meant sins here, as appears from Lu 11:4 where it is read, "and forgive us our sin". These are called "debts"; not because they are so in themselves, for then it would be right to do them; debts should be paid; they are not debts we owe to God, but are so called, because on account of them we owe satisfaction to the law and justice of God: the proper debts we owe to God are love, obedience, and gratitude; and in default of these, we owe the debt of punishment. Now these debts are numerous, and we are incapable of paying, nor can any mere creature pay them for us; wherefore, we are directed to pray, that God would forgive them, or remit the obligation to punishment we lie under, on account of sin. This petition supposes a sense, acknowledgment, and confession of sin, and of inability to make satisfaction for it; and that God only can forgive it, who does, for Christ's sake, and on account of his blood, sacrifice, and satisfaction: what is here requested is a manifestation and application of pardon to the conscience of a sensible sinner; which, as it is daily needed, is daily to be asked for. The argument, or reason used, is,
as we forgive our debtors; which is to be understood not so much of pecuniary debtors, though they are to be forgiven, when poor and unable to pay; but of such who have offended, or done real injuries to others, either by word or deed: the injuries of enemies, the unkindness of friends, all sorts of offences, are to be forgiven by us; and not only so, but we are to pray to God to forgive them also. Now this is mentioned, not as if our forgiving others is the cause of God's forgiving us, or the model of it, or as setting him an example, or as if his and our forgiving were to be compared together, since these will admit of no comparison; but this is an argument founded upon God's own promise and grace, to forgive such who have compassion on their fellow creatures.
{y} Targum in 2 Chron. vi. 21. {z} Targum Onkelos & Jon. ben Uzziel in Gen. l. 17. Vid. Targum in 1 Chron. iv. 18. & in Cant. i. 1. & in Gen. iv. 13. & passim.
Matthew 6:13
Ver. 13. And lead us not into temptation,.... Such a petition as this is often to be observed in the prayers of the Jews {a},
"ynaybt la, "do not lead me" neither into sin, nor into transgression and iniquity, Nwyon ydyl alw, "nor into temptation", or "into the hands of temptation";''