However, he did not stop here either, but goes even further, inspiring in another way the greatest disgust from vain glory. Just as above He pointed to publicans and pagans, in order to shame their imitators by the quality of their faces, so here He also mentions hypocrites. " When", He says, " you do alms, don't blow your trumpet like the hypocrites do". This is what the Savior says, not because the hypocrites had trumpets, but, wanting to show their great folly, by this allegory, ridiculing and condemning them. And well called them hypocrites. Their alms had only the mask of alms, and their hearts were filled with cruelty and inhumanity. They did it not out of mercy to their neighbor, but to receive glory. Extreme cruelty - to seek honor for oneself, and not to relieve the misfortune of another when he is dying of hunger. So, the Savior requires not only that we give alms, but also that they give it as it should be given.
Conversations on the Gospel of Matthew.
St. Ambrose of Milan
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them.
Truly blessed (beataplane) is honesty, which, not by the verdict of others, but by its own verdict, as if by some kind of self-judgment, recognizes itself as honest. She (is not interested) in popular opinion (populares opiniones), since she does not seek rewards in it and is not afraid (to meet from him) of censure; (on the contrary) the less he seeks fame, the more he rises above it. For those who strive for glory here, for those the present reward is (only) a shadow (reward) of the future; (moreover, this reward) is an obstacle (on the way) to eternal life, as it is written in the gospel: “Truly I tell you, they have (already) received their reward.”. This is said of those who desire that their generosity to the poor be announced, as it were by the sound of a trumpet. This also applies to those who fast for show: "They have, - said, - your reward".
Honesty, on the other hand, does good and fasts in secret, so that it can be seen that you are looking for rewards not from people, but from your God alone. For whoever seeks reward from people, he (already) has his own reward, and whoever (seeks) from God, he has eternal life; but no one can give (this life) except He Who created eternity, according to the following words of the Savior (sicut illud est): “Truly I say to you, today you will be with me in Paradise”(Luke XXIII, 43). In this place, Scripture especially clearly calls that life eternal, which at the same time is blessed, leaving (thus) no room for human judgments where God's judgment (only) operates.
About the duties of the clergy. Book II.
St. Chromatius of Aquileia
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
The Lord in all things educates us with heavenly teaching for the glory of perfect faith. Above He taught that a righteous deed should be done not for the sake of people, but for the sake of God. Now he orders us, who do alms, not to blow the trumpets, that is, not to make public our deeds, because it is not befitting for a pious mind to perform divine deeds in anticipation of human praise. For many give generously to the poor, in order to acquire empty human praise and worldly glory with this donation. The Lord shows that they have been rewarded for their work in this world, because while they are seeking worldly glory, they are missing out on the reward of the future promise.
Treatise on the Gospel of Matthew.
Right. John of Kronstadt
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
About mercy. How to apply? Why secretly? So that the reward is not from people, but from God. God arranged it so that whoever receives a reward here will not receive it in heaven.
A diary. Volume I. 1856.
Bliss. Theophylact of Bulgaria
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
Therefore, when you do alms, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that the people may glorify them.
The hypocrites did not have trumpets, but the Lord here mocks their intention, since they desired that their alms be trumpeted. Hypocrites are those who appear to be different from what they really are. So, they seem to be merciful, but in reality they are different.
Truly I say to you, they already receive their reward
For they are praised, and they have received everything from people.
Commentary on the Gospel of Matthew.
Evfimy Zigaben
Whenever you do alms, do not sound before you, as the hypocrites do in the hosts and in the stacks, as if they would be glorified by people. Amen, I say to you, they will receive their reward
Continues to advise alms for show. Don't blow your trumpet, i.e. do not announce so that people know; trumpeters trumpet for the crowd to hear. Some say that the hypocrites at that time called the beggars around themselves by means of a trumpet. A hypocrite is a person who, out of a desire to please people, appears different from what he really is. The mask of such people is almsgiving, but the real face is love of fame. Perceive, i.e. have.
Interpretation of the Gospel of Matthew.
Ep. Mikhail (Luzin)
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
Don't trumpet in front of you. Various explanations are given for this expression. Understanding it in an improper thought, they interpret it as follows: do not make noise in order to attract the attention of others, in any way (Chrysostom, Theophylact, Euthymius Zigaben). Others understand these words in their own sense (in Zigaben - some), believing that the Pharisees really, giving alms in order to attract the attention of the people, called the poor around them by means of a trumpet. Others attribute this expression to the custom of eastern beggars - to blow a horn in front of the one from whom they begged for alms; Accordingly, they translate: do not let the trumpet sound before you. Others, finally, see in this an indication of the sonorous rattling of a coin being lowered into a church korvana (cf. Mk. 12:41). Be that as it may, the general meaning is that when distributing alms one should not be conceited and seek the praise of the people.
hypocrites. The word is taken from those who play at spectacles, who play certain roles, while expressing the thoughts and feelings not of their own, but of the person whose role they are playing. It means here, as elsewhere in the New Testament, those people who, in the religious and moral sense, are shown to people not as they really are, but better; appear to be religious and pious, when in fact they are not. Such was for the most part the piety of the Pharisees, which is why the Savior often called them hypocrites.
in the synagogues. A synagogue was a place for liturgical gatherings of Jews (cf. note to Matt. 4:23). In them, on Saturdays, alms were usually collected for the poor.
They are already receiving an award.. They already reach their goal, they are glorified by people, and this is all they wanted, and this is their reward; they can neither expect nor receive any other reward from God and do not deserve it.
Explanatory Gospel.
Anonymous comment
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
This trumpet means any deed or word in which boasting is manifested. Think about it, if a person does alms when he sees that there is someone nearby, and when there is no one, he does not do alms, then this is the trumpet, because he proclaims his boasting with it. The one who gives alms does the same only when someone asks, and if they do not ask, he will not do alms - and such a bad habit is also a trumpet. Likewise - who gives a person to a more noble person, from whom he can later benefit, but gives nothing to an obscure poor man, mired in his sufferings - and this is a pipe, even if it is done in a secluded place, but with the intent to look worthy praise: firstly, for what he did, and secondly, for what he did secretly. But this secret itself is a trumpet about his almsgiving. And everything that a person has done for show or wants to show what he is doing is a trumpet, because in this way the alms that are being done loudly announce themselves. Therefore, it is not so much the place and the deed that should be kept secret as the intention.
Lopukhin A.P.
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
The translation is accurate, moreover, the somewhat ambiguous they in the last sentence should, of course, refer not to people in general, but to hypocrites. In the original, ambiguity is avoided by the usual omission of the pronoun before the verbs and by putting the verbs (ποιοΰσιν άπεχουσιν) in the same voices, tenses and moods.
The Jews, more than all other nations, were distinguished by charity. According to Tolyuk, a famous teacher, Pestalozzi, used to say that the Mosaic religion encourages charity even more than the Christian one. Julian set the Jews to pagans and Christians as an example of charity. While reading the long and tedious Talmudic treatise on charity (translated by Pereferkovich, vol. 1) “On Remnants for the Poor at Harvest,” we come across many petty regulations aimed at ensuring that the poor collect the remnants after the harvest. They even said that "almsgiving and free services are equivalent to all the commandments of the Torah." Questions arose about whether not giving alms and worshiping idols are not the same thing, and how to prove that alms and gratuitous services protect Israel and promote harmony between him and the Father who is in heaven. Therefore, there is no doubt that the Jews developed charity even at the time of Christ, as evidenced by the mention by Christ himself of the poor and their obvious presence, especially in Jerusalem. There is no doubt that in this charity and distribution of alms to the poor, the “hypocrites”, whom Christ denounces here, also took part. But the question, "whether they trumpeted before them," gave much difficulty to both ancient and modern exegetes. Chrysostom understood the expression: “Do not blow your trumpet before you” in an improper sense. The Savior “in this metaphorical expression does not want to say that the hypocrites had trumpets, but that they had a great passion for showiness, ridiculing (κωμωδών) it and condemning them ... The Savior requires not only that we give alms, but also that we served it the way it should be served.” Theophylact is expressed in a similar vein: “The hypocrites did not have trumpets, but the Lord mocks (διαγελα) their thoughts, because they wanted to trumpet their almsgiving. Hypocrites are those who appear to be different from what they really are.” It is not at all surprising that many of the latest interpreters, in their remarks about these “trumpets,” follow the paternal interpretations just given. “There is nothing left but to understand this expression in an improper sense,” says Tolyuk. Such opinions are confirmed by the fact that so far among the Jewish customs not a single case has been found when “hypocrites”, distributing alms, literally “trumpeted” before themselves. The English scientist Leitfug spent a lot of time and effort to find such or a similar case, but “although he searched a lot and seriously, he did not find even the slightest mention of a pipe when giving alms.” On Leigfoot's remark, another English commentator, Morison, says that there was no need for Lightfoot to "seek so diligently, because it is well known that, at least in the synagogues, when private individuals wished to give alms, trumpets in the literal sense did not could be used." This is not enough. It was said that if the “hypocrites” blew their trumpets, then such “boasting” of them (καύχημα) before people would be little understood, and that if they wanted to, they would be able to better hide their bad motives. There are even cases that are opposite to what Christ is talking about. So, for example, about one rabbi, whose charitable work was considered exemplary, the Talmud tells that, not wanting to shame the poor, he hung an open bag of alms on his back, and the poor could take from there what they could, inconspicuously. All this, of course, does not serve as an objection to the gospel text, and is usually not put forward as an objection. However, the concreteness and liveliness of the expression “do not blow your trumpet”, and its obvious connection with the subsequent denunciations of the hypocrites, confirmed in fact in the information that has come down to us about their customs (v. 5 and), forced us to look for some real, factual confirmation for him. It was found that such customs really existed among the pagans, among whom the servants of Isis and Cybele, begging for alms, beat tambourines. The same, according to the description of travelers, was done by Persian and Indian monks. Thus, among the pagans, the noise was made by the poor themselves, asking for alms. If we apply these facts to the case under consideration, then the expression "do not blow" will have to be interpreted in the sense that hypocrites do not allow the poor to make noise when demanding alms for themselves. But the author who pointed out these facts, the German scientist Icken, according to Tolyuk, himself “honestly” admitted that he could not prove such a custom either among Jews or Christians. Even less likely, apparently, is the explanation according to which the words “do not blow ...” are borrowed from thirteen tubular boxes or mugs placed in the temple to collect donations (γαζοφυλάκια, or in Hebrew chauffeur). Objecting to this opinion, Tolyuk says that the money that fell into these pipes (tubae) had nothing to do with charity, but was collected for the temple; mugs for donations to the poor were not called shoferot, but “kufa”, and nothing is known about their shape. But if only in the Gospel of Matthew we meet with the indication that trumpets were used in the deed of doing good, then this does not at all exclude the possibility that this was actually the case. The trumpets were used by the priests in the temple and synagogues, there were "trumpet-shaped" boxes, and therefore the expression "do not blow", having become metaphorical, could have, as a metaphor, some basis in reality. In the rabbinic treatises of Rosh Hashanah and Taanit, there are many rulings on “trumpeting”, so if the expression of Christ could not be understood in the sense: do not blow before yourself when giving alms, then it could well be understood as follows: when you give alms, do not blow before themselves, as the hypocrites do on various other occasions. The very meaning of the expression - to draw public attention to one's charity - is completely understandable and does not change in the least, whether we consider the expression to be true or only metaphorical. And how can one demand that the Talmud reflect, despite the pettiness of the Jews, all the then Jewish customs with all their numerous interweavings? Under the synagogues in 2 tbsp. should not be understood as "meetings", namely synagogues. To the boasting in the "synagogues" is added the boasting "in the streets". The purpose of the hypocritical almsgiving is clearly stated: “for people to glorify them (the hypocrites). This means that through charity they wanted to achieve their own, and, moreover, selfish, goals. They were guided in their charity not by a sincere desire to help their neighbor, but by various other selfish motives, a vice inherent not only to Jewish “hypocrites”, but also to “hypocrites” of all times and peoples in general. The usual goal of such charity is to gain confidence from the strong and rich, and for a penny given to the poor, getting rubles from them. It can even be said that there are always few true, completely non-hypocritical benefactors. But even if no selfish goals could be achieved with the help of charity, then "fame", "rumour", "famousness" (the meaning of the word δόξα) are in themselves a sufficient goal of hypocritical charity. The expression "they receive their reward" is understandable enough. The hypocrites seek rewards not from God, but first of all from people, they receive it and should only be content with it. Exposing the bad motives of the hypocrites, the Savior at the same time points to the futility of “human” rewards. For life according to God, for the future life, they have no meaning. Only the person whose outlook is limited by real life appreciates earthly rewards. Those who have a broader outlook understand both the futility of this life and earthly rewards. If the Savior said at the same time: “Truly I say to you,” then by this he showed His true penetration into the secrets of the human heart.
Trinity leaflets
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
To further inspire aversion to the vain glory of man, the Savior points to the hypocrites, as earlier, when He spoke of love for enemies, He pointed to publicans and pagans: So, when you do alms, don't blow your trumpet in front of you do not divulge, do not worry that everyone is looking at you, that everyone is talking (trumpeting) about your mercy; do not choose to distribute alms in places where your alms would be visible; do not use such means that your beneficence is visible to everyone, do not do so, how hypocrites do(especially the Pharisees) in synagogues(at prayer houses) and on the streets, in front of everyone; everywhere you can give alms, even in a crowded street, but not for the purpose for which the hypocrites do so - to glorify them people. Unenviable share of such hypocrites-merciful: Truly I say to you, they already receive their reward, they receive here, now the reward they are looking for: they are praised and glorified by people; there will be no other reward that is from God, they do not deserve it. God rewards only pure, true goodness, and they don't have it. You did good - good; it is. But if you have boasted of this goodness, then it already disappears; it turned out that you didn’t even have it in your heart: there is vanity, and everything that comes from vanity is no longer pure good; even people do not consider it good, because, having praised you in your eyes, they condemn your vanity and hypocrisy behind your eyes. “Well, the Lord called such hypocrites,” remarks St. John Chrysostom, “their almsgiving had only the guise of almsgiving, and their hearts were full of cruelty and inhumanity. Extreme cruelty is to seek honor and praise for oneself, and not save another from the misfortune when he is dying of hunger.
Trinity sheets. No. 801-1050.
Metropolitan Hilarion (Alfeev)
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I say to you, they already receive their reward
As a refrain, the comparison with the hypocrites is repeated: the expression used thrice "like hypocrites" points to the practice of the Pharisees. It is in the context of the harsh criticism of the Pharisees that Jesus unfolds His teaching on almsgiving, prayer and fasting. Thrice repeated refrain Truly I tell you emphasizes Jesus' irreconcilable attitude towards the Pharisees, who (this is also repeated three times) are already receiving their reward, that is, they are deprived of the heavenly reward for their deeds.
The word "hypocrites" (υποκριται) occurs many times in the Gospel of Matthew, often in conjunction with "scribes and Pharisees". Jesus' condemnation of the Pharisees was not unconditional. He condemned above all their practices: they say and don't(Matthew 23:3) . It is in this context that one should understand those words from the Sermon on the Mount, in which Jesus denounces the behavior and customs of the Pharisees. If in the previous section He commented on the law of Moses itself and supplemented it with His own interpretation, now He turns directly to the Pharisees' interpretation of the precepts of the law. His tone becomes harsher, as he always did when he spoke to the Pharisees or about the Pharisees.
Jesus Christ. Life and teaching. Book II.
In the previous chapter, Christ warned His disciples against the perverted teachings and concepts of the scribes and Pharisees, especially in their interpretation of the law (which He called leaven, 16:12);
in this chapter He warns them against the evil practices of the Pharisees, against two sins which, although they did not justify in their teaching, they nevertheless practiced in their behavior and thus recommended them to their worshipers. These sins were hypocrisy and worldliness, against which all believers should be most vigilant, since these sins most easily take hold of those who avoid the gross filthiness of the world, produced by the lusts of the flesh, and therefore are the most dangerous. Here we are given a warning:
I. Against hypocrisy; we must not be like hypocrites, and we must not act like hypocrites:
1. In works of mercy, v. 1-4.
2. In prayer, v. 5-8. Christ teaches us what and how to pray (vv. 9-13), how to forgive when praying, vv. 14, 15.
3. In fasting, art. 16-18.
II. Against worldliness:
1. In our choice of treasure (v. 19-24), which is the fatal sin of the hypocrites.
2. In our concern, what is the sin of many good Christians, v. 25-34.
Verses 1-4. We must do better than the scribes and Pharisees, avoiding sin in the heart - adultery in the heart, murder in the heart, and also maintaining and maintaining godliness in the heart so that what we do is done from the heart, from the life principle, in order to earn the approval of God, and not people's praise that is, we must beware not only of the teaching of the Pharisees, but also of hypocrisy, which is the leaven of the Pharisees, Luke 12:1. Almsgiving, prayer and fasting are the three great duties of a Christian, the three foundations of the law, as the Arabians say; in them we worship and serve God: in prayer with our souls, in fasting with our bodies, in beneficence with our property. We must not only turn away from evil, but also do good, and do it well, and then we will abide forever.
In these verses Christ warns us against hypocrisy in charity. Beware of it. The command to beware of hypocrisy indicates that it is a sin.
1. The danger of falling into this sin is great, because hypocrisy is a subtle sin. Vanity seeps into our affairs before we are aware of it. The disciples were tempted to this sin by the power that was given to them to work miracles, as well as by association with those who admired them, and with those who despised them, since both of them produced in them the desire to show themselves.
2. This sin puts us in great danger. Beware of hypocrisy, for if it seizes you, it will destroy you. They are dead flies, which spoil and make foul-smelling the fragrant ointment of chrism, Ecclesiastes 10:1.
There are two points in mind here:
I. The doing of alms is a great duty, and all the disciples of Christ, to the best of their ability, should be zealous for the fulfillment of it, in order to abound in this virtue. It is prescribed both by the law of nature and by the law of Moses, and the prophets placed special emphasis on it. In various manuscripts in this verse, instead of rrjv iAoauvqv - your charity, it is written rrjv Smoauvrjv - your righteousness, for charity is truth, Ps 111:9; Prov 10:2. The Jews called the box for the poor the box of truth. It is said (in the English Bible. Note ed.) That what is due to them is given to the poor, Prov. 3:27. This duty does not become less important and less excellent because the hypocrites have forced it to serve their pride. If the superstitious papists took credit for works of mercy, this does not excuse the stingy Protestants who are fruitless in these good works. It is true that we cannot earn heaven by good works, but it is also true that we cannot reach heaven without good works. This is pure godliness (James 1:27) and will be the standard in the day of the great judgment. Christ takes it for granted that His disciples give alms, He does not recognize as His own those who do not do it.
II. Almsgiving is such a duty, for the performance of which a great reward is promised, but this reward is lost if it is performed hypocritically. Sometimes he is generously rewarded with earthly goods (Prov. 11:24,25; 19:17), saving from poverty (Prov. 28:27; Ps. 37:25), help in the day of distress (Ps. which persecutes those who least seek it, Ps. 112:9. However, on the Sunday of the righteous he will be rewarded with eternal blessings, Luke 14:14.
Quas dederi, solas semper habebis, opes. The wealth you share with another is the only wealth you will keep forever. With this in mind, we now note:
1. What was the practice of the hypocrites in the performance of this duty. They fulfilled it, but not out of the principle of obedience to God and not out of love for man, but out of vanity and pride; not out of compassion for the poor, but solely in order to show themselves, to be extolled as good people, in order to gain the respect of the people, which they would be able to turn to their advantage and gain much more than they gave. Pursued by this desire, they chose places such as synagogues and streets where many people gathered to watch them to do works of mercy. People praised their generosity because they used it, but were so ignorant that they did not notice their disgusting pride. They probably liked to give alms in the synagogues, where collections were made for the poor, and also in the streets and roads where the beggars used to walk. There is nothing illegal in this - to give alms when people see you; we can do it and we should do it, but not for the sake of people seeing us; on the contrary, we should choose the least conspicuous objects of mercy. When the hypocrites give alms in their own house, they blow their trumpets under the pretense of calling the poor to minister to them, but in reality they do it for the purpose of publicizing their charity, drawing attention to themselves, and becoming the subject of conversation.
Notice the judgment Christ pronounces on the hypocrites: "Truly, truly, I say to you, they have already received their reward." At first glance, these words may seem like a promise - if they receive a reward, then this is quite enough, but two words make it threatening.
(1) They receive a reward, but it is their reward. Not the good reward that God promises to those who do good, but the one that they promise themselves, and this reward is pitiful: they are looking for people to see them, and people see them, they have chosen their own dreams, with which they deceive themselves, and they will have what you choose. Carnal believers seek favors, honor, riches from God, and their stomachs will be filled with all this (Ps. 16:14), but let them not expect more. This is their comfort (Luke 6:24), this is their good (Luke 16:25), and with that they will remain. “Is it not for a denarius that you agreed with me? That's all you can count on."
(2.) They already receive their reward, that is, at the present time, and in the future no reward awaits them. They now already have everything they wanted to receive from God, they receive their reward here, and they have nothing more to expect. Apphispa tdulovdu. It means to receive in full. The reward that godly people have in this world is only a part of the payment, a very small one, then something more, much more awaits them. But hypocrites have everything of their own in this world, such is their sentence, such is their own decision. For the saints, the world exists only to provide for them, it is their pocket money, so to speak, but for the hypocrites, the world is their reward, their lot.
2. What is our Lord's commandment in this matter, v. 3-4. He who Himself was a wonderful example of humility requires it from His disciples as an absolutely necessary condition for God's approval of their works. “Let your left hand not know what your right hand is doing when you are doing alms.” Christ is probably alluding here to the box for the poor, into which they threw their offerings, and which was placed on the right side of the entrance to the temple, so that they threw their coin into it with their right hand. Or giving alms with the right hand means our readiness for this and determination, the purity of our intentions, the ability to give alms without offending the recipient. The right hand can be used to minister to the poor in some other way, such as helping them, writing something for them, bandaging their wounds. “But whatever good your right hand does, let your left hand not know, hide as much as possible, try to keep it secret. Do a good deed because it is good, and not because by doing so you acquire a good name for yourself. In omnibus factis re, non teste, moveamur - In all our affairs, we must think about those we help, and not about those who look at us. This means the following:
(1) We must not allow others to know about our good work, even those standing on our left hand, that is, people very close to us. Instead of telling them about your good deeds, hide them if possible, but show your desire to hide it so that they politely pretend not to notice anything, let only you and no one else know about your good deeds.
(2) And we ourselves should not concentrate too much in our thoughts on our good deeds, the left hand is a part of ourselves, we should not think too much about the good we have done, admire ourselves and praise ourselves in our hearts. Self-conceit and self-satisfaction, the worship of one's own shadow are the sisters of pride, they are just as dangerous as vanity in front of people. We know that they will be rewarded with the memory of their good deeds, which they themselves forgot about them: “Lord, when did we see You hungry or thirsty?”
3. What is the promise to those who sincerely and humbly give alms. So that your alms may be in secret; and then your Father, who sees in secret, will notice you.
Note, When we ourselves pay as little attention as possible to our good works, then God notices them most of all. Just as God notices evil done to us when we do not notice it (Ps 37:14,15), so He also sees good works done by us when we do not see them. God sees the secret, these words are terrible for hypocrites and comforting for sincere Christians. But that's not all, God will not only see and praise, but will reward clearly.
Note: who, doing alms, seeks to show himself before God, he turns to Him as to his Treasurer. The hypocrites seize the shadow, but the righteous strives for the essence. Notice how it is emphasized here that the Father himself will reward them, Heb. 11:6. Let him alone do it in his goodness, and he himself will be your great reward, Gen. 15:1. He will reward you, not as a master who pays his servant for what he has worked, and no more, but as a Father who gives to His Son who serves Him generously and without reproach. He will reward clearly, if not now, then on a great day, when there will be praise from God for everyone, obvious praise, God will recognize you before people. If the work is secret, the reward will be clear, and that is better.
Verses 5-8. In prayer we have a more direct communion with God than in doing good, and therefore we must be even more concerned about our sincerity, which is what it says here: And when you pray ... (v. 5). It goes without saying that all disciples of Christ pray. Paul began to pray immediately after his conversion. Just as a living person cannot stop breathing, so a living Christian cannot help but pray. For this, every righteous person will pray to You. Not to pray is to be outside of grace. “And when you pray, do not be like the hypocrites, do not be like them” (v. 5).
Note, He who does not want to act like hypocrites in his walk and in his actions, he must not be a hypocrite in character. Christ does not specifically name anyone here, but from ch. 23:13 it is clear that He had in mind mainly the scribes and Pharisees.
Two great errors are noted which the hypocrites make in their prayers, vanity (v. 5-6) and verbosity (vain repetitions), v. 7-8. It is against them that Christ warns us.
I. We must not be proud and conceited in prayer, we must not seek praise from men. Notice
1. What were the ways and practices of the hypocrites. In all their pious exercises they aimed chiefly to earn the approval of their neighbors, and profit from it for themselves. When, it seemed, they soared high in prayer (if the prayer is correct, then it is the ascension of the soul to God), then even then their eyes were fixed downward, on the prey. In doing so, note:
(1.) What places they chose for prayer. These were synagogues that were really meant for prayer, but for the general, and not for the personal. They thought they were honoring the congregation by their prayers, but in reality they were glorifying themselves. They also prayed at the corners of the streets, in the wide streets (as the word means in the original), which were especially crowded. They went there as if in a fit of piety, which did not allow delay, but, in reality, this was done by them in order to be noticed.
(2) What posture they adopted during prayer. They prayed standing up. This posture was permitted, legal (March 11:25 ...when you stand in prayer...), but kneeling prayer testifies to humility and reverence (Luke 22:41; Acts 7:60; Eph 3:14), while while the hypocrites' standing prayers showed their pride and self-confidence, Lu. 18:11. The Pharisee stood up and prayed...
(3) How their pride was shown in their choice of public places for prayer:
They loved to pray there. They loved prayer, not for its own sake, but for the fact that it gave them the opportunity to be noticed. Circumstances may arise in such a way that it becomes necessary to reveal one's good deeds, so that they become obvious to others and are approved by people. But sin and danger appear when we like it, when we find pleasure in it, because it satisfies our pride.
They wanted people to see them; they did not seek to be heard, accepted by God, but wanted to be the object of admiration and approval of people, so that it would be easier for them to seize the property of widows and orphans (who would not trust such pious people?) and swallow it without arousing any suspicion (ch. 23: 14), but achieving their goals in the enslavement of the people.
(4) The result of all this they have already received their reward. They had already received all the reward for their service that they could expect from God, and it was miserable. What use is it to us from the kind words of our co-workers, if the Lord Himself does not say a good word of approval to us? But if during prayer, when a person communicates with the great God Himself, we can take into account such a trifle as human praise, then it will be quite fair if this praise will be our entire reward. They pray that people see them and people see them and that's all they get.
Note, Those who wish to show the purity of their piety before God must pay no heed to the praise of men. We do not pray to people, and we do not expect an answer from them, they are not our judges, they are the same dust and ashes as we are, therefore we should not look at them, people should not see what is happening between God and our soul. In our meetings we must avoid anything that might draw attention to our personal worship of God, and strive to have our voice heard on high Isaiah 58:4. A public place is not a place for personal prayer to God.
2. What is the will of Jesus Christ regarding prayer, as opposed to the customs of the hypocrites. Humility and sincerity - these are the two lessons that Christ gives us: When you pray, go into your closet...” (v. 6), be yourself and forget about those around you. This assumes that personal prayer is the duty of all disciples of Christ and should be their daily practice.
Observe, (1.) What instructions are here given concerning secret prayer.
Instead of praying in synagogues and at street corners, go into your room, to a secluded place. Isaac went to the field (Genesis 24:63), Christ - to the mountains, Peter - to the roof of the house. No place should be considered unsuitable if it serves the purpose.
Note: Secret prayer must be performed in solitude, away from human eyes, so as to avoid boasting, and away from human ears, so that one can freely pour out one's soul in a calm atmosphere, without distraction. However, if the circumstances are such that we cannot go unnoticed, then we should not, for this reason, neglect our duty, for it is better for someone to watch our prayer than to commit a greater crime by leaving it.
Instead of praying to be noticed by people, pray to the Father who is in secret. For me... (Zech. 7:5,6). The Pharisees prayed rather to people than to God: whatever the form of their prayer, its purpose was to earn the praise of people and ingratiate themselves with them. “You pray to God, and may that be enough for you. Pray to Him as a Father, as your Father, ready to listen and answer, in His generosity inclined to pity, to help and support you. Pray to your Father who is in the secret."
Note, In secret prayer we look to God present in every place; He is also in your room when no one else is in it, here He is especially close to you when you call on Him. By our secret prayer we give glory to God as the Omnipresent (Acts 17:24) and find solace in ourselves in this.
(2.) What encouragement is here given to us in connection with secret prayer.
The father sees the secret. His eyes see you to receive you when no man sees you who can praise you: While you were under the fig tree, I saw you, John 1:48. He saw Paul, in what street, in what house he prayed, Acts 9:11. There is no such secret, hidden sigh of prayer that God would not notice.
He will definitely reward you. The hypocrites who pray openly receive their reward, and you will not lose your reward by praying in secret. But this reward is by grace, and not by duty: what merit can the one who asks have? The reward will be obvious, those who pray will not only receive it, but will receive it with reverence. A clear reward is what the Pharisees love so much, but they don't have the patience to wait for it; sincere Christians are indifferent to it, and they will have it in abundance. Sometimes secret prayers are clearly rewarded already in this world in the form of significant answers concerning the conscience of opponents of the praying children of God. On the day of the great judgment, all the praying children of God will be clearly rewarded when they appear in glory with the Great Intercessor. The Pharisees receive their reward in front of the whole city, and this is just a flash, a shadow, but true Christians will receive their reward in front of the whole world, angels and people, and this will be eternal glory.
II. One must not say too much in prayer, v. 7-8 (eng. do not make empty repetitions. - Approx. translator.). Although the essence of prayer is to lift up the soul and pour out the heart, nevertheless, the words of the prayer also matter, especially in joint prayer, in which they are absolutely necessary and which, probably, our Savior has in mind here, for above He said : "When you pray," here it says: "When you pray." The prayer of our Lord that follows after this is a common prayer. He who speaks on behalf of others is most tempted to boast of his style and expressions, against which Christ warns us. Do not say too much, neither when you pray alone, nor when you pray with your brethren. The Pharisees were inclined to this, they prayed long (ch. 23:14), they cared only about one thing - to lengthen their prayers. Note:
1. What is the error condemned here - in turning prayer into mere speaking, when it becomes a ministry of the tongue and ceases to be a ministry of the soul. This is expressed in two words: rattaAowa, loLiLoush (1) Empty repetition - tautology, aimless, empty repetition of the same words (like Battus, Sub illis montibus erant, erant sub montibus illis), imitation of the verbosity of fools, Ecclesiastes 10:14: Man does not know what will happen, and who will tell him what will happen after him? This is indecent and disgusting in any conversation, and even more so in a conversation with God. Not every repetition in prayer is condemned, but only empty, aimless. Christ Himself used the same words in prayer (ch. 26:44), being at the same time in a very strong struggle, Luke 22:44. So did Daniel pray, Dan 9:18,19. There are very elegant repetitions of the same words, "> Ps 135 Such repetitions are necessary both to express our own feelings and to evoke corresponding feelings in others. papists, when they endlessly read the prayers of Hail Mary and the Our Father from the rosary, empty and impassive repetition of the same words only in order to stretch out the prayer and show feelings that are not really there.When we talk a lot, but our words do not have a definite , an objective goal, then neither God nor reasonable people can like it.
(2) Verbosity, artificial prolongation of prayer, caused by pride, or superstition, or the belief that God needs us to inform Him and bring our arguments to Him, or stupidity and insolence, when we talk a lot, because we like to listen to ourselves myself. Not all long prayer is forbidden. Christ prayed all night, Luke 6:12. Solomon's prayers were also very long. When we have unusual work to do, when we experience unusual feelings, long prayer is justified. But here the artificial lengthening of the prayer is condemned, as if a long prayer pleases God more and He answers it sooner. It is not that we pray a lot that is condemned, on the contrary, we are called to pray constantly; but to speak much in prayer is what is subject to condemnation. The danger of this error lies in the fact that we only speak in prayer and do not pray. Solomon warns us against this (Ecclesiastes 5:1): “Let your words be few, considered and weighed”; Hosea: "Take prayer words with you" (Hosea 14:2);
Job: "Look for words (Job 9:14) and don't say too much."
2. What arguments are given against verbosity in prayer.
(1.) This is the custom of the Gentiles: like the Gentiles. It is not proper for a Christian to worship his God as the pagans worship their gods. The pagans are by nature taught to worship God, but, having become futile in their speculations about the object of worship, they have become futile in relation to the form of worship, in particular, prayer. Thinking that God was the same as themselves, they imagined that He needed to talk a lot to make Him understand what they wanted to tell Him, or to force Him to grant their requests, as if He were weak, ignorant and intractable. So the priests of Baal from morning until almost night stubbornly repeated: "Oh, Baal, hear us," but in vain they called out to him. And Elijah, acting seriously and with restraint, with a short prayer brought down fire and water from heaven, 1 Kings 18:26,36. The work of the tongue in prayer, even if it works well, is an empty work.
(2) “Do not be like them, for your Father in heaven knows what you need before you ask Him, so there is no need for such an abundance of words. It does not at all follow from this that you should not pray, for the Lord commands that by your prayers you recognize your need for Him, your dependence on Him and express joy over His promises, therefore you must open your situation to Him, pour out your heart before Him and then leave everything to Him. Let's take into account that:
The God we pray to is our Father as Creator and also Father by Covenant, so we must approach Him freely, naturally, and sincerely. Children do not turn to their parents with long speeches, when they want something from them, it is enough to say: "My head, my head." Let us come to Him like children - with love, reverence and trust, and then we will not need to say many words, for the Spirit of adoption will teach us to say what is only right: Abba, Father.
He is the Father who knows our situation and our needs better than we do. He knows what we need, His eyes scan the earth to watch over the needs of His people (2 Chronicles 16:9), and often He answers us before we call Him (Isaiah 65:24), and does the most what we ask, Ephesians 3:20. If He does not give His people what they ask, it is because He knows that they do not need it, that it will not be good for them, since He judges better than we do. We don’t have to pray long and we don’t need many words when we state our need before God: God knows it better than we can tell Him about it, He only wants to hear about it from us (“What do you want me to do for you?” ?”);
having told Him of our need, we should turn to Him with the words: “Lord, all my desires are before You” (Ps 37:10). The duration of the prayer and the words of the prayer have no effect on God, on the contrary, the most powerful intercessions are those that are made with inexpressible groans, Rom. 8:26. We must not prescribe to God, but subscribe to His will.
Verses 9-15. Having condemned what was done wrong, Christ points out how to do it better, for His reproaches also carry instruction. We do not know what to pray for, as we should, and He goes to meet our infirmities, putting the words into our mouths: “Pray thus” (v. 9). So much error had crept into the prayer ministry of the Jews that Christ found it necessary to give new instructions about prayer in order to show His disciples what the content and form of their prayers should be. To do this, He provides words that we can use as a model for expressing our specific needs. This does not mean that we should use only this form of prayer, or always use it as a means of consecrating all our other prayers, but we are prescribed in what spirit we should pray, with what words, and for what purpose. The prayer given in Luke is somewhat different from this one; we never read that the apostles prayed this prayer; we are not taught here to pray in the name of Christ, as will be taught later; we are taught to pray for the coming of the Kingdom, which came when the Holy Spirit was poured out, and, despite all this, this prayer, of course, should be used as a model, there is a pledge of the fellowship of saints in it, since for many centuries it has been used by the church, at least measure (considers Dr. Whitby, Whitby) from the third century. This is the prayer of our Lord, He compiled it, and He gave it to us, it is short, and at the same time very meaningful, in comparison with our feeble prayers. The content of the prayer includes the most necessary, carefully chosen, the order of prayer is instructive, the expressions are clear and precise. A lot is contained in a few words of this prayer, we need to understand its meaning and meaning, for its use will be correct only when it is pronounced consciously, and not repeated thoughtlessly.
The Lord's Prayer (as, in essence, any other prayer) is a letter sent from earth to heaven. The letter has an inscription, which indicates: the addressee - Our Father, and the destination - in heaven. This is followed by the content, consisting of a series of petitions, then the conclusion - for Yours is the kingdom, and the seal - Amen! And if you like, it even has a date: today.
Thus, the prayer consists of three parts.
I. Introduction: "Our Father who art in heaven." Before we get down to business, it is necessary to make a solemn appeal to the One to whom we come with it: Our Father. The appeal of the Our Father implies that we must pray not only on behalf of ourselves and for ourselves, but also on behalf of others and for others, for we are members of one body and are called into fellowship with one another. It tells us to whom we should pray: only to God alone, and not to angels and not saints, for they do not know us, they are not entitled to the honors that we give with our prayer, and they are not able to give us the favors about which we please. It teaches us how we should address God, what title to give Him: one that expresses more His goodness than His majesty, for we must come boldly to the throne of grace.
1. We must address Him as our Father, and so we must call Him. As the Creator, He is the Father in general of the whole human race, Mal 2:10; Acts 16:28. To the saints who have received adoption and regeneration, He is the Father in a special sense of the word (Eph. 1:5; Gal. 4:6), which is their inexpressible privilege. Thus, while praying, we should look to Him, have good thoughts about Him, encouraging, and not frightening us. There is nothing more pleasing to God and more pleasing to us than to call God the Father. Christ called God the Father in His prayers. If He is our Father, then He will be indulgent to our infirmities and imperfections (Ps 112:13), will have mercy on us (Mal 3:17), will accept our efforts, although they are far from perfect, will not deny us any good , Luke 11:11-13. We have free access to Him as our Father, we have an Advocate with the Father and the Spirit of adoption. When we come in repentance of our sins, like the prodigal son, we too must look to God as our Father, Lu. 15:18, Per 3:19. When we come to ask for gifts, peace, inheritance, and the blessing of our sons, we should be encouraged that we come to God, not as an irreconcilable, vengeful Judge, but as a loving, generous Father who has reconciled us to Himself in Christ, Per 3: four.
2. We must address God as our Father in heaven. He is in heaven, and also everywhere, for heaven cannot contain Him. However, it is in heaven that he manifests his glory, for heaven is his throne (Ps. 112:19), and for believers this throne is the throne of grace, where we should direct our prayers, because there is our Mediator Christ, Heb. 8:1. Heaven, the world of spirits, is invisible, and our prayerful communion with God in prayer must be spiritual; it is a world above, therefore we must lift ourselves up in prayer above this world, lift up our hearts, Ps. 24:1. Heaven is a place of perfect purity, therefore we must lift up pure hands, strive to hallow the name of Him who is holy and dwells in a holy place, Lev. 10:3. From heaven God looks down on the sons of men, Ps. 32:14,15. In prayer we must see His eye fixed on us: He clearly and perfectly sees from heaven our needs, burdens and our desires, as well as all our infirmities. Heaven is the firmament of his power, with which he surveys the whole earth, Ps. 110:1. He not only, as a Father, desires to help us, but, as a Heavenly Father, He can help us more than we ask or think; He has everything we need to meet our needs, for every perfect gift comes from above. He is our Father, and therefore we may come to him with boldness, but the Heavenly Father, therefore we must come to him with reverence, Ecclesiastes 5:1. Thus, all our prayers should be in line with what constitutes our great goal as Christians, which is to be in heaven with God. God and heaven, the ultimate goal of our earthly journey, must be before our eyes in our every prayer, this is the center to which we aspire. We send our prayers to where we ourselves are going to go one day.
II. Petitions. There are six of them: the first three directly concern God and His honor, and the last three - our personal interests, earthly and spiritual, just as in the ten commandments the first four commandments teach us our duty to God, and the last six teach us our duty to our neighbors. The order of this prayer teaches us that we must first of all seek the Kingdom of God and His righteousness, and then hope that everything else will be added to us.
1. Hallowed be thy name.
(1) We give glory to God. This phrase can be regarded not as a petition, but as a worship similar to the expression May the Lord be magnified or glorified, for God's holiness is the majesty and glory of all His perfections. We must begin our prayer by praising God. God must be satisfied first, He must be given glory before receiving mercy and grace from Him. Let us glorify His perfections, and then we will benefit from them.
(2) We see our goal in that God be glorified, and this is the right goal, we should strive for it, and it should be the main and final goal of all our prayers, all our other petitions should be subordinate to this goal and contribute to it achievement. “Father, glorify Thyself by sending me my daily bread and forgiving my sins,” etc. Since everything is from Him and through Him, everything must be to Him and for Him. Our thoughts and feelings during prayer should be directed most of all to the glory of God. The main object of the prayers of the Pharisees was their own name (v. 5, to appear before men), in contrast to this, we are commanded to consider the name of God as the main object of our prayers, let all our petitions be centered on this and guided by this. “Do this and that to me for the glory of Your name, and to the extent that it will serve his glory.”
(3) We wish and pray that the name of God, that is, God Himself, be hallowed and glorified in everything in which He has revealed Himself to us, glorified by us, by others, and especially by Himself. “Father, let Your name be glorified as the Father, and the Heavenly Father; may Your goodness, Your majesty and Your mercy be glorified. Hallowed be Thy name, for it is holy, no matter what happens to our unclean names, but what will You do with Your great name? If we ask that the name of God be glorified,
We do virtue out of necessity, for God will glorify his name, whether we desire it or not: ... I will be exalted among the nations, Ps. 45:11.
We ask for what will undoubtedly be granted to us, for to the prayer of our Savior: “Father, glorify Your name,” the answer was immediately given: “I have glorified and will glorify again.” 2. Thy kingdom come. This petition has a clear connection with the teaching that Jesus preached at that time, and before Him John the Baptist, and which He subsequently commissioned His apostles to preach, namely: the doctrine of the approach of the Kingdom of Heaven. The kingdom of your Father which is in heaven, the kingdom of the Messiah is at hand, pray for it to come.
Note, We must turn the word we hear into a prayer, our heart must respond to the word. The Lord promises: "Behold, I come quickly." Our hearts must answer: "Yes, come." Ministers should pray for the word being preached; when they preach that the kingdom of God is at hand, they should pray, "Thy kingdom come." We must pray for what God has promised, for the promises are given to us not to crowd out our prayers, but to quicken and inspire them, and when the fulfillment of the promise is at hand, at the door, when the kingdom of heaven draws near, we must pray for it more zealously, "Thy kingdom come," as Daniel turned his face to the Lord, in prayer for the deliverance of Israel, when he saw it drawing near, Dan. 9:2. See Luke 19:11. The daily prayer of the Jews was: "Let His kingdom reign, let His deliverance be accomplished, let the Messiah come and deliver His people." Dr. Whitby, ex Virtinga. “Let Your Kingdom come, let Your gospel be preached to all nations and accepted by them, let everyone accept the testimony given by God about the Son, and the testimony of the Son Himself as their Savior and Master. May the boundaries of the Evangelical Church expand, may the kingdom of the world become the Kingdom of Christ, may all people become its subjects and live worthy of this title.
3. Thy will be done on earth as it is in heaven. We pray for the coming of the Kingdom of God, that we and all others will be obedient to all its laws and statutes. May obedience to the will of God show that the kingdom of Christ is at hand; let it bring heaven to earth, and through this it will be revealed that it is the kingdom of heaven. If we, calling Christ King, do not fulfill His will, then we make Him only a nominal king. When we pray for His management, we are praying that we may be governed by Him in all things. Note:
(1) What we ask - Thy will be done. “Do with me and with what belongs to me whatever you please, 1 Samuel 3:18. I commit myself into Your hands, I fully agree that all Your intentions regarding me will be fulfilled. In this sense, Christ also prayed: "Not My, but Your will be done." “Give us the ability to do what You please, give us the necessary grace for a clear understanding of Your will and the fulfillment of it pleasing to You. Help us faithfully to do Your will, and not our own will, not the will of the flesh or mind, not the will of man (1 Peter 4:2), and even more so not the will of Satan (John 8:44), so that we do not grieve God in anything what we do (ut nihil noptrum displiceat Deo), and not be upset by anything he does” (ut nihil Dei displiceat nobis).
(2) An example of the fulfillment of His will: so that here on earth, in a place of trials and temptations (where we must do our work, otherwise it will never be done), it is done just like in heaven, in a place of peace and joy. We pray, therefore, that the earth, through the observance of the will of God, will become more like heaven (because of the dominion of the will of Satan on it, it will become more like not hell) and that the saints will become more like angels in their worship and obedience to God. Thanks be to God, we are still on earth, not underground; we only pray for the living, not for the dead who have gone down to the grave.
4. Give us our daily bread for this day. Since our natural being is necessary for our spiritual well-being in this world, after praying for the glory of God, for His Kingdom and His will, we pray for the necessary means of subsistence for our temporary life. They are God's gifts, and therefore one should ask God for them, Tdv dprov imoumov - bread for the coming day, for the rest of life. Bread for the time to come, or bread necessary for our existence, that which is appropriate to our position in the world (Prov. 30:8), bread that is suitable for us and for our families, according to our position and condition.
Each word in this request contains a lesson:
(1) We ask for bread. This teaches us modesty and moderation, we do not ask for delicacies and some excesses, but healthy, although not exquisite, food.
(2) We ask for our bread; this is a hint that we should be honest and hardworking. We do not ask for another's bread taken out of another's mouth, for bread obtained in iniquity (Prov. 20:17), but for bread obtained in an honest way.
(3) We ask for our daily bread. This teaches us not to worry about tomorrow (v. 34), but to remain in constant dependence on God's care, living one day at a time.
(4) We ask God to give us bread, not to sell, not to lend, but to give. The greatest of men must turn to the mercy of God for his daily bread.
(5) We pray: "Give us, not only to me alone, but also to others along with me." This teaches us mercy and compassion, care for the poor and needy. It also indicates that we should pray with our families: we eat together with our household, so we should pray together.
(6) We pray that God will send us bread for this day. This teaches us to renew the desires of our souls before God just as the needs of our body are renewed, to pray to the Heavenly Father constantly at the right time, just as the day comes constantly and in due time, and to consider that we cannot live the day without prayer, as we cannot live without bread.
5. And forgive us our debts, as we also forgive our debtors. This petition is related to the previous one, and the word forgive indicates that if our sins are not forgiven, then we will not have the comfort or support of life. Our daily bread will only feed us like lambs to the slaughter if our sins are not forgiven us. This implies that we should pray for daily forgiveness just as we pray for daily bread. He who is washed must wash his feet.
Note:
Our sins are our debts. There is a duty of reverence which we, being His creatures, are obliged to render to Him as the Creator; we cannot ask for release from this debt, but if it is not paid, another debt arises - the debt of punishment. Disobedience to the will of God exposes us to the wrath of God, disobedience to the ordinances of the law obliges us to punishment. As a debtor is subject to judgment, so are we; as a criminal is a debtor to the law, so are we.
The constant desire of our hearts and our daily prayer to the Heavenly Father should be - forgive us our debts, so that He annuls our debt of punishment, so that we do not fall into condemnation, so that we can receive freedom and comfort in it. In pleading for the forgiveness of our sins, we can plead the satisfaction of God's justice in the death of the Lord Jesus Christ, our Guarantor, or rather the Guarantor of the cause, who took upon Himself the cause of our deliverance.
(2) An argument that strengthens this request: "As we also forgive our debtors." This is not a reference to our merits, but a petition for mercy.
Note: one who comes to God for the forgiveness of his sins against Him must in good conscience forgive his offenders, otherwise, by saying the Lord's prayer, he curses himself. Our duty is to forgive our debtors. As for a money debt, we should not ruthlessly demand payment of it from a person who cannot repay it without ruining himself and his family in the process. Here, however, debt implies resentment. Our debtors are those who have committed an offense against us, struck us (ch. 5:39,40) and are subject to legal prosecution for this. But we must endure, forgive and forget the insults inflicted on us and the evil done to us. This is the moral basis for our forgiveness by God and reconciliation with Him; this gives us the right to hope that God will forgive us, for if we find such a generous disposition, then it is produced by God within us and, therefore, is a perfection that comes from His own excellence and perfection. If God has made us able to forgive, then this is evidence that He has forgiven us.
6. And lead us not into temptation, but deliver us from the evil one. This request is expressed:
(1) In the negative form: Lead us not into temptation. Having prayed that God would remove the guilt of our sin, it is now quite natural to ask that we never again return to this madness, so as not to fall into temptation again. This does not mean that God can tempt sin; but: “Lord, do not give freedom to Satan, bind this roaring lion, for he is cunning and evil. Lord, do not leave us to ourselves, for we are extremely weak, Ps. 18:14. Lord, do not lay before us stumbling blocks and nets, do not put us in such circumstances that may become a reason for us to fall. We must pray against temptations, because they cause us restlessness and anxiety, and expose us to the danger of being overcome by them, which entails guilt and sorrow.
(2) Positively: But deliver us from the evil one; ano tou rrovrjpou - from the devil, the tempter. "Save us either from his attacks, or from defeat through these attacks." Or: from evil (in the English text the word "evil" is translated as "evil." - Approx. translator.), That is, from sin, the worst of all evils; from evil in general, which God hates and with which Satan tempts and destroys people. “Lord, deliver us from the evil of this world, from the corruption of lust that reigns in the world, from all the evil of this world, from the evil of death, from the sting of death, which is sin; deliver us from ourselves, from evil people, so that they do not become a snare for us, and we become prey for them.
III. Conclusion: For thine is the kingdom, and the power, and the glory forever. Amen. Some see here a connection with David's praise (1 Chronicles 29:11): Your Lord is greatness, might and glory.
1. This is an argument that strengthens the previous petitions. We must intercede before God in prayer, bring arguments (Job 23:4), not to influence Him, but to influence ourselves - encourage our faith, arouse zeal in ourselves and prove the presence of both . The best arguments in prayer are those based on the properties of God Himself, on what He has revealed to us about Himself. We must wrestle with God in His own strength, both in regard to the nature of our arguments and the presentation of them. This petition has a special connection with the first three: “Our Father who art in heaven, let your kingdom come, for yours is the kingdom; Thy will be done, for Thy strength is; hallowed be thy name, for thy is the glory." And for us, these words are an encouragement: “Your is the Kingdom, You rule the world and protect the saints, Your faithful subjects.” God gives and saves as King. "Your power is to preserve and maintain this kingdom and to carry out all your good intentions for your people." Yours is the glory - as the ultimate goal of all that is given and done for the saints in answer to their prayers, for their praise belongs to Him. It brings encouragement and holy boldness in prayer.
2. It is a form of praise and thanksgiving. The best way to reach God with your prayer is to praise Him. This is the way to gain subsequent grace, as it makes us worthy of it. In all our appeals to God, there should be a significant share of praise, for praise is due to the saints, they are destined by God for praise. This is just and right: we thank and praise God, not because He needs it (He is glorified by the whole world of angels), but because He deserves it, and our duty is to give Him glory, since it is for this purpose that He gives us revelations about Himself. The glorification of God is the bliss of heaven, it is a work done in heaven, and all those who are going to heaven should already begin their heaven here. Notice how rich this doxology is: The kingdom, the power and the glory are all yours.
Note, We must be generous in glorifying God. A true saint never thinks that he has sufficiently glorified God: for this, sublime eloquence is necessary, and this must be done forever. In ascribing glory to God forever, we acknowledge that it is our eternal duty, and that we earnestly desire to do it forever with the angels and saints in heaven, Ps. 70:13.
Finally, to all this we must add our Amen - truly so. God's Amen is a donation, His decree that it be so; our Amen is only a summed desire, our consent, so be it; it is a guarantee of our desire to be heard and confidence in this. Amen applies to all previous petitions. Thus, condescending to our infirmities, Christ teaches us to unite everything in one word and to gather together all the details that we have missed and escaped our attention. It is good to finish every exercise in piety with some warmth and energy, so that after it our spirit will be fragrant. Pious people from time immemorial had the custom to end each prayer by saying aloud the word Amen. It is a meritorious custom, if it is observed intelligently, as the apostles taught (1 Cor. 14:16), and sincerely and lively, with inward feelings corresponding to outward expressions of desire and confidence.
Most of the petitions contained in the Lord's Prayer were usually used by the Jews in their prayers, if in other expressions, then with the same meaning. However, the phrase contained in the fifth petition, just as we forgive our debtors, was completely new. Therefore, the Savior here explains the reason why He adds it - not in order to personally condemn people of this kind in quarrelsomeness, quarrelsomeness and malevolence (although there were enough reasons for this), but only in order to show the necessity and importance of forgiveness as such. God, in forgiving us, pays special attention to how we forgive others who harm us. Therefore, when asking for forgiveness, we must mention our conscientious performance of this duty, and not only remind ourselves of it, but also oblige ourselves to it. See the parable in ch 18:23-35. Our selfish nature is not inclined to forgive, so Christ emphasizes this in v. 14-15, citing:
1. Promise. For if you forgive people their sins, then your Heavenly Father will also forgive you. This does not mean that only this condition is required, but repentance and faith and renewed obedience are also required. But just as if other virtues are true, this virtue will also exist, so the presence of this virtue will serve as proof of the sincerity of all our other virtues. Whoever is indulgent towards his brother testifies that he has repented before his God. What in prayer are called debts are here called transgressions, debts of offenses, harm done to our body, our property or our reputation. Sin is a crime in a mild form of expression, laraltiata - a mistake, a mistake, a fall.
Note, When we call a wrong done to us by soft, diminutive names, it shows that we have forgiven our brother, and it helps us to forgive him. Call them not a betrayal, but a sin, not a conscious sabotage, but an accidental oversight, negligence. Perhaps this is an oversight (Gen. 43:12), so let us put up with this chagrin. We are obliged to forgive, because we hope to be forgiven, therefore we must not only not be angry with him, not take revenge, but not even reproach our brother for the harm done to us, not rejoice when any misfortune befalls him, but be ready to help him, to do him good, and if he repents and wants to restore friendship, then they should be sincere and friendly in dealing with him, as before.
2. Threat. “And if you do not forgive those who have harmed you, then this is a bad sign indicating that you and other conditions have not fulfilled and do not deserve forgiveness, therefore your Father, the One whom you call Father and Who offers you His grace on fair conditions, will not forgive you your trespasses. If in other virtues you are sincere, but you greatly lack the spirit of forgiveness, then you cannot expect the comfort of God's forgiveness, your spirit will be crushed by this or that grief until you submit to this duty.
Note, Those who wish to find mercy with God must be merciful to their brethren. We cannot hope that God will stretch out his hands to us in favor, if we do not lift up clean hands to him without wrath, 1 Tim. 2:8. If we pray in anger, then we have every reason to fear that God will answer us in anger. Someone said, "Prayers spoken in anger are written in gall." Why should God forgive us the 10 6 talents we owe Him if we are unwilling to forgive our brother the 100 denarii he owes us? Christ came into the world as the great Peacemaker to reconcile us not only to God but also to one another, and we must submit to Him in this. To treat lightly this matter, to which Christ attaches such great importance, is a manifestation of great arrogance and threatens with dangerous consequences. The passions of men will not make the word of God powerless.
Verses 16-18. Here we have a warning against hypocrisy in fasting, as above - against hypocrisy in prayer and almsgiving.
I. This implies that religious fasting is a duty required of the disciples of Christ when God in his providence calls them to it, and when the state of their own souls, for whatever reason, requires it. The days will come when the bridegroom will be taken away from them, and then they will fast, ch. Fasting is the last thing Christ speaks of, because fasting is important not in itself, but as a means of disposing us to the performance of other duties. Prayer occupies a place between works of mercy and fasting, for it is the soul and life of both. Christ is chiefly speaking here of personal fasting, which a man imposes upon himself as a voluntary sacrifice, as practiced among the pious Jews; some fasted one day a week, others two days a week, others less frequently, as they saw fit. During the days of fasting, they did not eat until sunset, and after it they ate in moderation. Christ condemned the Pharisee, not because he fasted twice a week, but because he boasted of it, Luke 18:12. This custom is commendable, and we have every reason to regret that fasting is universally neglected by Christians. Anna fasted very much, Luke 2:37. Cornelius fasted and prayed, Acts 10:30. The early Christians also fasted much, Acts 13:3; 14:23. Includes personal posts
1 Corinthians 7:5. Fasting is an act of self-denial, mortification of the flesh, the imposition of a holy penalty on oneself and humility under the strong hand of God. The most mature Christians thus admit that they have nothing to boast of, that they are not even worthy of their daily bread. Fasting is designed to curb the flesh and its lusts, it makes us more energetic in the exercises of piety, while a full stomach makes us sleepy. Paul often fasted, subduing and enslaving his body.
II. Christ warns us not to fast like the hypocrites, lest we lose our reward from God. The heavier the debt, the more insulting it will be to lose the reward for its performance.
1. The hypocrites claimed to be fasting when they had none of the humility and contriteness of spirit which are the life and soul of fasting. Their fasts were feigned, ostentatious, a shadow without a real essence, they represented them as more humble than they really were, they were an attempt to deceive God, and this was the greatest insult to Him that only hypocrites could inflict on Him. Is this the fast that God has chosen, the day on which a man torments his soul, bends his head like a reed, and spreads sackcloth and ashes under him? We are quite mistaken if we call it a fast, Isaiah 58:5. Bodily exercises, when the entire fast is reduced only to them, are of little use, since God does not consider this a fast.
2. They proclaimed their fasts and performed them in such a way that everyone around them could notice that they were fasting. It was on these days that they appeared on the streets, while they should have been in their rooms. The feigned downcast gaze, the sad expression of the face, the slow and solemn tread and the completely disfigured appearance were supposed to show the people how often they fast, so that everyone would admire them as very pious people who mortify their flesh.
Note: It is very regrettable when people who to some extent enslave their whims, the filth of the flesh, destroy themselves with their pride, which is the filth of the spirit, no less dangerous. In this, too, they already receive their reward, that is, the praise and approval of the people who have been harassed so much; they have it, and that's all they have.
III. We are instructed how to conduct a personal fast: we must keep it secret, v. 17, 18. The Lord does not say how often we should fast; Circumstances change, so we need wisdom in this regard and the promptings of the Holy Spirit into our hearts. But we must make it a rule for ourselves - whenever we fast, to seek the approval of God, and not the good opinion of people, modesty should always accompany our humility. Christ does not indicate that one can somehow weaken the fast, He does not say: "You can eat and drink a little or take medicine." No, “let the body suffer, but put aside all show and appearance of fasting: facial expression and appearance should be normal. Refusing food reinforcement, do it in such a way that no one notices it, even those closest to you: let you have a pleasant appearance, anoint your head and wash your face, as you do on ordinary days, to hide that you are fasting. And you will not be left without praise in the end, although you will not receive it from people, but you will receive it from God. Fasting is humility of the soul (Ps. 34:13), this is the inner essence of fasting, so take care of this first of all; As for the outer side of the fast, do not try to make it visible to others. If we are sincere and humble in our fasts, if we trust the omniscience of God as our witness and His goodness in determining our reward, then we will be convinced that He sees the secret and rewards openly. Religious fasts, if properly observed, will soon be rewarded with an eternal feast. The approval of our fast by God will make us indifferent to people's praise (we should not perform this duty in the hope of it) and their criticism (we should not shrink from fulfilling it for fear of their condemnation). David was reproached with his fasting (Ps. 69:11), and yet he says in v. 13: "And I, whatever they may say, with my prayer to Thee, O Lord, at a pleasing time."
Verses 19-24. Love of the world is as common and dangerous a symptom of hypocrisy as any other. By no sin can Satan so firmly and securely hold souls who outwardly profess religion as by love for the world. Therefore, having warned us against seeking human praise, Christ next warns us against striving for the riches of this world. We must beware of this, lest we become like the hypocrites and do as they do; their main mistake is that they choose this world as their reward. Therefore, we must beware of hypocrisy and love of the world when we choose for ourselves the treasure, the goal of life and our master.
I. About the choice of treasures* that we collect. Each person makes something his treasure, his inheritance, to which he clings with his heart, for the sake of which he makes all his efforts and what he hopes for as a support for the future. This is what is good, which is the chief good, as Solomon says, Ecclesiastes 2:3. Every soul has something that it appreciates as the best, in which it takes pleasure and in which it is most sure. Christ does not intend to deprive us of our treasure, He only wants to show us how to choose it.
1. He warns us not to make the visible and temporal our treasure, and not to place our happiness in it. Do not lay up for yourselves treasures on earth. The disciples of Christ left everything to follow Him, may they keep this good mood! A treasure is an excess of something that in itself, at least in our opinion, is precious and useful, which can be useful to us in the future. Therefore, we must not lay up for ourselves treasures on earth, that is:
(1.) We must not regard earthly goods as the best, most valuable and most useful things for us, we must not boast of them, like the sons of Laban, but we must understand and acknowledge that all their glory is nothing compared to eternal glory.
(2) We must not desire an abundance of these goods, strive to capture them as much as possible, accumulate them, as people do with what they consider their treasure, not knowing the measure of their desires.
(3) Should not rely on them as a guarantee of a secure future; we must not say to gold, "You are my hope."
(4) We must not be content with them, as if they were all we need or desire: we must be content with little in regard to our earthly wandering, but not in what pertains to our lot. Earthly goods should not be our comfort (Luke 6:24), our good, Luke 16:25. Let us remember that we do not collect for our prosperity in this world, but for ourselves in the next world. We are offered a choice, and we become, as it were, the stewards of our own destiny - what we collect for ourselves will be ours. This obliges us to be wise in our choice, for we choose for ourselves and we will have what we have chosen. If we know and understand who we are, what we are created for, how vast our abilities are and how long the duration of our existence is, that our souls are ourselves, then we will understand what madness it is to collect treasures for ourselves on earth.
(1) From internal decomposition. Moth and rust destroy earthly treasures. If this treasure is expensive beautiful clothes, then moths wear them away, they imperceptibly deteriorate and disappear, while we think that they are completely safe. If it is grain or other foodstuffs, like that of a man who filled his barns (Luke 12:16), then rust (as it is written here) destroys them, they are ppdiaig - eaten, eaten by people, for it is said: Property is multiplied, multiplied and those who consume it, Ecclesiastes 5:10. They are devoured by mice and other pests, worms start in manna; or they become moldy, musty, spoiled, covered with dirt; fruits rot quickly. If by treasures we mean silver and gold, then they grow dull, wear out from use, and deteriorate when stored (James 5:2,3);
rust appears in the metal itself, and moths in the clothes themselves.
Note: Worldly riches themselves contain elements of destruction and corruption, they dry out by themselves and make wings for themselves.
(2) From external violence. Thieves break in and steal. The robber always seeks to penetrate into that house where treasures are accumulated; nothing can be so securely hidden, hidden, that it cannot be stolen. Numquam ego fortunate credidi, etiam si videretur pacem agere; omnia illa quae in me indulgentissime conferebat, honores, gloriam, eo loco posui, unde posset ea, since metu meo, repetere - I never relied on fate, even if it seemed favorable to me; no matter how generously she gave me her blessings, whether it be wealth, honor or glory, I disposed of them in such a way that she, depriving me of them, did not cause me any anxiety. Seneca. console. ad Helv. It's crazy to make something that can be so easily stolen from us as your treasure.
3. Good advice is to look for the joys and glory of the other world, to look for your treasure in invisible and eternal things and to place your happiness in them. Lay up for yourselves treasures in heaven.
Note:
(1.) There are treasures in heaven as well as on earth, and these heavenly treasures are the only true treasures. In the hand of God are the riches, glory, and enjoyment that truly sanctified souls find when they reach perfect holiness.
(2.) We act wisely when we lay up our treasure in heaven, heavenly treasure, when we make every effort to secure for ourselves the right to eternal life in Christ, when we live in this hope and look at all earthly things with holy contempt, as if they were nothing. incomparable to eternal life. We must firmly believe that such bliss exists and resolve not to be satisfied with anything less than it. As we make the treasures of heaven our own and gather them up, we can hope that God will keep them for us. Let us turn all our thoughts there, direct all our desires there, and direct all our efforts and best feelings. Let us not burden ourselves with money, which only burdens, corrupts, and will surely ruin us, but let us store up good pledges. The promises are bills of exchange by which all true believers send their treasures to heaven as solvent in the coming kingdom. In this way, we will secure a secure future for ourselves.
(2) It is a great encouragement to us in laying up treasures in heaven that they are perfectly safe there: they will not rot, neither moth nor rust will destroy them, thieves will not break in and steal, no power and no deception do not deprive us of them. To have an incorruptible inheritance, not dependent on any changes and accidents of this age, is the highest happiness.
4. The reason why we should choose the treasures of heaven and not of earth, and evidence that we have done so (v. 21): Where your treasures are, on earth or in heaven, there your heart will be also. We must be wise in choosing our treasure, because the mood of our mind, and therefore the course of our whole life, will be respectively carnal or spiritual, earthly or heavenly. The heart reaches out to treasure like a needle to a magnet, or like a sunflower to the sun. Where the treasure is, there is what we cherish and what we value, what we love and what we are attached to (Colossians 3:2), all our desires, goals and intentions are directed there, and everything is done with the thought of it. Where the treasure is, there is our care and fear of losing it, all our attention is focused on it, there is our hope and our hope (Prov. 8:10,11), there will be our joy and delight (Ps 119:111), there will be thoughts ours: innermost thought, first thought, involuntary thought, constant thought, frequent thought, habitual thought. The heart by right belongs to God (Prov. 23:26), and in order for him to have it, our treasure must be laid with him, and then our souls will be lifted up to him.
This instruction regarding the laying up of treasures may well be connected with the previous warning that we should not do any pious deeds so that people can see. Our treasures are our alms, prayers and fasts, as well as the reward that we get for them. If we do all this just to get approval from people, then we collect treasures on earth for ourselves, give it into human hands and never hear anything about it again. But this is madness, for the praise of man, which we so crave, is also subject to corruption: it rusts, is eaten by moths, and tarnishes; a little foolishness, like a dead fly, can ruin everything, Ecclesiastes 10:1. Gossip and slander are like thieves who break in and steal, and we lose the treasure of our deeds - we ran in vain, we labored in vain, because we labored with wrong intentions. The hypocrites, by their service, will gather nothing in heaven (Isaiah 58:3), when their soul is called to God, they will not receive a reward for it. But if we pray and fast and give alms sincerely and faithfully, looking to God, with a desire to please Him and prove ourselves to Him, then we lay up treasures in heaven, for a book of remembrance is written before His face, (Mal. 3:16) and our deeds written in it will be rewarded, we will gladly meet them again on the other side of death and the grave. The hypocrites are written in the dust (Jer. 17:13), but the names of the faithful children of God are written in heaven, Luke 10:20. God's approval is a treasure in heaven that cannot be spoiled or stolen. His approval will stand forever, and if we lay our treasure in heaven with God, then our heart will be with Him. Where else is there a better place?
II. We must beware of hypocrisy and worldly inclinations in choosing the goal towards which our eyes are directed. Our concern for this is here represented by a pure and evil eye, v. 22-23. The expressions used here are not entirely clear, due to their brevity, so we will consider them in various interpretations. The lamp for the body is the eye, this is understandable: the eye sees and directs, without this lamp we would have very little use for the luminary of the world; a bright look gladdens the heart (Proverbs 15:30), but here it is compared with an eye in the body:
1. The eye, that is, the heart (as some understand). A pure heart - haplous - is a generous and merciful heart (this is how this word is translated in Rom. 12:8; 2 Cor. 8:2; 9:11; Jas. 1:5; we read about a generous heart in Prov. 22:9). If the heart is generous, inclined towards goodness and mercy, then it will induce a person to Christian deeds, all his behavior will be full of light, full of proofs and manifestations of true Christianity, pure and blameless piety before God and the Father (James 1:27), full of light good works, which are the light that shines before men. But if the heart is evil, covetous, cruel and envious, miserly and quarrelsome (such a disposition is often expressed by the words an envious eye, ch. 20:15; Mk. 7;22; Prov. all human behavior will be non-Christian, pagan. The deceitful also have disastrous actions, but the honest one thinks about honesty, Isaiah 32:5-8. If the light that is in us, that is, the inclinations that should impel us to good deeds, is darkness, if they are vicious and worldly, if there is nothing good in a person, not even good inclinations, then how great is the corruption of this person and how great is the darkness in which it is located. This meaning seems to agree with the context: we are to lay up treasures in heaven, giving alms generously, not with chagrin, but with joy, Luke 12:33; 2 Corinthians 9:7. However, in a parallel passage, the words about the eye are not given for this reason (Luke 11:34), so the connection with the context here in Matthew does not unequivocally determine the meaning of these words.
2. The eye, that is, understanding (as others understand it), practical prudence, conscience, which plays the same role for other faculties of the soul as the eye does for the body, controlling its movements. So, if your eye is pure, if it makes right and just decisions, is able to distinguish good from evil, especially in the matter of collecting treasures (how to make the right choice in this), then it is able to correctly guide feelings and actions, and they are filled with the light of grace and consolation. But if the eye is evil and perverted, if it, instead of controlling base feelings, is influenced by them, if it is led astray and makes mistakes, then the heart and life will be full of darkness and all human behavior will be wrong. It is said that he who does not understand walks in darkness, Ps. 81:5. It is sad when the spirit of a man that should be the lamp of the Lord turns out to be a wandering light, when the leaders of the people and the leaders of souls lead astray, for in such a case those who are led by them will perish, Isaiah 9:16. Errors of practical judgment are fatal, they lie in the fact that evil is called good, and good is evil (Isaiah 5:20), so we must take care of the correct understanding of things, of anointing the eyes with eye ointment.
3. Eye, that is, goals and intentions. With our eyes we set before ourselves the target, the target at which we shoot, the place towards which we are going, we keep this in our field of vision and direct our movements accordingly. In all our religious affairs we pursue this or that goal, our eye is fixed on something. So, if our eye is pure, if our goals are honest and just, if we correctly follow them, if our aspirations are pure and directed only to the glory of God, if we seek His honor and favor for ourselves, if we direct everything towards this, then the eye ours is clean. Such was Paul's eye when he said, "To me life is Christ." If everything is in order with us in this matter, then our whole body is light, all our actions are correct and noble, pleasing to God and bring us comfort. But if our eye is evil, if, instead of seeking the glory of God and His approval, we look around, seeking praise from people, if, professing the worship of God, we worship ourselves and, pretending to seek Christ, we really seek of his own, then everything is defiled by this, all our behavior will be perverted and unstable, - since the foundation is not laid evenly, then in the building itself there can be nothing but disorder and everything bad. Draw lines from the circle to any point outside the center of the circle and they will intersect. If the light that is in you is not just dim, but darkness itself, then this is a fundamental mistake, destructive to everything else. The goal determines the action. The most important thing in religion is to be truthful, sincere in your aims, to make your aim not the visible but the invisible, 2 Corinthians 4:18. A hypocrite is like a rower who looks one way and rows the other way, but a true Christian is like a traveler who goes to his goal. The hypocrite soars high like a kite, but his eyes are fixed on the prey, to which he is ready to descend as soon as an opportunity arises. A true Christian is like a lark that rises higher and higher, forgetting what is left below.
III. We must beware of hypocrisy and worldliness also in choosing the master we intend to serve, v. 24. No one can serve two masters. A man with a pure eye cannot serve two masters, for the eyes of a servant are fixed on the hand of his master, Ps. 112:2. Our Lord Jesus exposes here the self-deception of those who think they can be divided between God and the world, have treasure on earth and treasure in heaven, please God and please men. "Why not? say the hypocrites. “It’s good to have a lot of means to achieve your goals.” They want to force their piety to serve their worldly interests, to turn all means to their advantage. Pretending to someone else's child, she agreed to cut him, the Samaritans mixed the service of God and idols. “No,” says Christ, “it is impossible, it is only a figment of the imagination, as if godliness is for profit” (1 Tim 6:5). It is given here:
1. Statement of the general rule. Among the Jews, there was probably a saying in use: No one can serve two masters, and even more so two gods, for their commands will someday intersect or contradict each other, and their interests will come into collision. As long as two masters walk side by side, a servant can serve both, but if they separate, you will see to whom he belongs, he will not be able to love both, serve and remain faithful to both. If one, then not the other, either one or the other he will hate and despise in comparison with the other. In everyday life, this is a fairly simple and understandable truth.
2. Application of this truth to the subject under consideration. You cannot serve God and mammon. Mammon is a Syriac word meaning profit. Everything that is or is considered by us in this world as profit, profit, is mammon, Phil 3:7. Everything that is in the world - the lust of the flesh, the lust of the eyes, the pride of life, is mammon. For some mammon is their womb, and they serve it (Phil 3:19), for other mammon their rest, sleep, entertainment (Prov 6:9), for the third - earthly wealth (Pak 4:13);
for the Pharisees, Mammon was honors and privileges, human praise and approval. In a word, mammon is our ego, a sensual, secular “I”, the focus of the trinity of this world: joint service to mammon and God is impossible, because service to mammon will necessarily lead to rivalry and contradiction with service to God. The Lord does not say that we should not or that we should not serve, but that we cannot serve God and mammon; we will not be able to love both (1 John 2:15; Park 4:4), hold on to both, or give attention to both, obedience, trust, depend on both, for they are completely opposite to each other. God says, "My son, give me your heart." Mammon says, "No, give it to me." God says, "Be content with what you have." Mammon says, “Grab whatever you can. Rem, rem, quoncunque modo rem - Money, money, honest means or dishonest, but money. God says, "Don't cheat, don't lie, be honest and just in all your dealings." Mammon says, "Deceive your own father if it benefits you." God says, "Be merciful." Mammon says: "Keep everything to yourself, these alms will completely ruin." God says, "Don't worry about anything." Mammon says: "Everything must be taken care of." God says, "Holy the Sabbath." Mammon says, "Use this day like any other, for peace." So conflicting are the commands of God and Mammon that we cannot serve both. So let us no longer vacillate between God and Baal, but let us now choose whom we want to serve, and let us firmly hold on to our choice.
Verses 25-34. There is hardly any sin against which our Lord Jesus warns His disciples more fully and more earnestly, against which He arms them with a greater variety of arguments, than the sin of restless, anxious, tormenting cares about earthly needs, which is a bad sign that our treasure and heart ours are on the ground. That's why He dwells on it so extensively. Here are:
I. Prohibition. The Lord Jesus advises and commands that we should not care about earthly things: "I tell you." He says this as our Legislator, as the King of our hearts, and as our Comforter, who contributes to our joy. What does He tell us? He who has ears, let him hear what He says. Care not for your soul, nor for your body, v. 25. Do not worry and do not say: "What shall we eat?" (Article 31). Don't worry, meme PT1mute - don't worry, st. 34. Both against hypocrisy and against worldly cares, the warning is repeated three times, and this is not an empty repetition: commandment upon commandment, rule upon rule are given for the same purpose, and yet this is not enough. This is the sin that stumps us. The repeated warning against him means that Christ wants us to live without worries, and that this is in our own interests. The Lord Jesus repeats the command three times to His disciples, so that they do not tear their souls apart with worries about worldly things. There are such worldly concerns that are not only legal, but also obligatory, and they are approved in a virtuous wife. See Prov. 27:23. The same word is used of Paul's concern for the churches, and Timothy's concern for the state of souls, 2 Corinthians 11:28; Phil 2:20.
But the following concerns are prohibited:
1. Restless, tormenting thoughts, leading our minds into confusion, into a state of anxious expectation, preventing us from rejoicing in God and clouding our hope in Him; they disturb our sleep, hinder our comfort in ourselves, in our friends, and in what God has given us.
2. Worries bordering on despair and disbelief. God promised to provide His children with everything necessary both for life and for piety, to provide food and clothing for this temporary life, not delicacies, but essential goods. He never said, "They will feast," but, "Truly, they will be satisfied." So, excessive anxiety about the future and fear of want arises from distrust of the promises, wisdom and goodness of Divine Providence, which is the evil of such concerns. As for the means of subsistence for this day, we can and must use legal means to obtain them, otherwise we tempt God. We must work hard, balance our income wisely with our expenses, and pray for our daily bread. When there is no other way, we can and should seek help from those who are able to provide it. He who said that he was ashamed to ask (Luke 16:3) was not one of the best of the human race, not like one who desired to feed on crumbs (v. 21). But as for the future, we must cast our cares on God and not care about anything, because it looks like distrust of God, who knows how to meet our need, but we do not know how to do it. May our souls rest in peace! This blessed carelessness is the same as the sleep which God gives to his beloved, in contrast to those who are weighed down by the labors of the world, Ps. 116:2. Notice the caveats here:
(1) Don't worry about your soul. Life is the greatest value in this world. Everything that a person has, he is ready to give for his life. And yet, you shouldn't take care of it.
Don't care about its duration; leave it to God to lengthen or shorten it as He pleases. My days are in Your hand, and this hand is kind.
Not to care about the comforts of this life; leave it to God to make it bitter or sweet as He pleases. We need not worry even about the necessary provision of this life, about food and clothing, for God has promised us all this, and we can confidently expect from Him. Don't say, "What shall we eat?" So say people who are in a difficult situation and almost despaired, while many good people who have little prospects for the future have everything they need in the present.
(2) Do not worry about tomorrow, that is, the future. Do not worry about your future, how you will live next year, in your old age, or what you will leave behind. Just as we should not boast about tomorrow, so we should not worry about it, about what will happen tomorrow.
II. Reasons and arguments reinforcing this prohibition. It would seem that one command of Christ should be enough to keep us from this insane sin of restless, anxious worries, regardless of the comfort of our souls, which they directly concern. But, desiring to show how close it is to his heart, and what satisfaction he finds in those who trust in his mercy, Christ supports his command with strong arguments. If we listen to the voice of reason, we will definitely try to free ourselves from these thorns. To help us get rid of and drive away worrying thoughts, Christ invites us to fill our minds with comforting thoughts. It is worth working on our own heart to convince it to leave disturbing thoughts and make ourselves ashamed of them. Worrying thoughts can be eased by reason, but they can only be overcome by active faith.
1. Isn't the soul more than food and the body more than clothes? (Article 25). Yes, no doubt it is; it is He who understands the true value of all things, for He Himself created them, holds them, and sustains us with them. Besides, things speak for themselves.
Note:
(1.) Our life is much more precious than the means that support it. It is true that life cannot exist without the necessary means; but food and clothing, which are here presented as less valuable than soul and body, are food and clothing that serve to delight and adorn, for it is these that we tend to care for. Food and clothing are meant to sustain life, and the end is always superior to and nobler than the means. The finest food and the finest clothing came from the earth, and our life comes from the breath of God. Human life is a lamp, and food is only oil that sustains the light, so that the difference between the rich and the poor is very small: in the main they are equal and differ only in the inessential.
(2) Trust in God, who provides us with food and clothing, should encourage us and free us from anxious cares. God gave us life and gave us a body, it was an act of His power and His favor, and He did it without any care on our part. Having done all this, what will He be unable or unwilling to do for us? If we care about our soul, about eternity, which is much more important than the body and its life, then we can entrust the care of food and clothing, which are less than the life of the body, to God. God has sustained our lives to this day, even if sometimes only with beans and water, even that served the purpose. He protected and kept our lives. He who guards us from the evils to which we are subject in this world will also provide us with all the good that we need. If He wanted to kill us or starve us to death, He would not have commanded His angels to guard us.
2. Look at the birds of the air and look at the lilies of the field. Here, as an argument, the Lord cites God's care for the lower creatures and their trust, to the best of their ability, in His Providence. What has fallen man come to, that he is sent to the school of the birds of the sky, that they may teach him! (Job 12:7,8).
(1.) Look at the birds, and learn from them to trust in God for food (v. 26), do not worry yourself about what you have.
Watch how God takes care of them. Look at them and learn. There are different types of birds, many of them, some of them predatory, but they all get food suitable for them and are satiated. Few of them starve to death, even in winter, and it takes a lot of food to feed them all year round. Birds serve man less than all other creatures, therefore he cares least of all about them; people often eat birds, but rarely feed them. However, they are full, and we do not know how. Some of them feed best in the most severe winter, and your Heavenly Father feeds them. He knows all the wild birds on the mountains better than you know your own in your own yard, Ps. Not a single bird descends to the earth for a grain without God's providence, extending to the most insignificant creations. But the main thing that we are obliged to pay attention to is that they eat without caring or bothering about it in the least: they neither sow, nor reap, nor gather into barns. The ant and the bee work and give us an example of prudence and industry, but the birds of the air do not work, they do not make any provision, and yet every day food is prepared for them, and their eyes are fixed on God, this great and good steward, who provides food for all flesh.
Let us derive from this encouragement for ourselves in our hope in God. Are you much better than them? Yes, you are definitely better than them.
Note, The heirs of heaven are much better than the birds of the air, nobler and more excellent than them, and by faith they can soar above them. In their nature and development they are much higher than the birds, they are wiser than the birds of the air, Job 35:11. Although the sons of this age, who do not know the judgments of God, are not as wise as the stork, the crane, and the swallow (Jer. 8:7), yet you are dearer to God and nearer to Him than the birds that fly in the firmament of heaven. He is the Creator and Lord for them, their Lord and Master, but for you, above all this, He is also the Father, in His eyes you are much better than them. You are His children, His firstborn, and if He feeds His birds, much less will He let His children die of hunger. Birds trust in your Father's care, can't you trust Him? Relying on Him, they do not care about tomorrow and therefore live a joyful life, like all creation: they sing among the branches (Ps 113:12) and praise their Creator with all their might. If we, living by faith, were not as concerned about tomorrow as they were, we could sing just as joyfully as they do, for it is worldly concerns that darken our joy and our joy and drown out our praise.
(2) Look at the lilies of the field, and learn from them how to trust God in the matter of clothing. This is another part of our concern, what to wear to cover our body for the sake of decency and to keep it warm for the sake of protection from the cold. But many do it for the sake of decorating their appearance, for the sake of giving it a stately appearance, to look important and beautiful; they care so much about the elegance and variety of clothes that this care becomes almost as daily for them as the care of their daily bread. So, to get rid of these worries, look at the lilies of the field, not just look at them (everyone does this with pleasure), but think about them.
Note, There are many useful lessons to be learned from what we see every day, if we only meditate on what we see, Prov. 6:6; 24:32.
Think how fragile these lilies are, this is the grass of the field. Although it is distinguished by a variety of colors, it remains just grass. So all flesh is grass: although some are endowed with both beauty of body and mind and worthy of all admiration, like lilies, yet they remain only grass, grass in their nature and constitution; they stand on the same level as everyone else. The days of man are at best like grass, like a flower in the field, 1 Peter 1:24. This grass exists today, and tomorrow it is thrown into the oven; a little while later our place no longer recognizes us. The grave is a fire into which we shall be thrown, and we shall perish in it, like grass in fire, Ps. 49:15. That is why we should not worry about tomorrow, what to wear, because tomorrow, perhaps, we will be dressed in a shroud.
Consider that the lilies are free from all worries, they do not work like men to earn clothes, or like servants to earn a livery. They do not spin like women do to make clothes. It does not follow that we should neglect our duties or take our work lightly. A virtuous woman is praised for stretching out her hands to the spinning wheel, and her fingers taking the spindle, Prov. 31:19,24. To be idle, lazy means to tempt God, and not to trust in Him. But it follows from this that He who nourishes the lower creatures without any labor on their part will take much better care of us, blessing our work, to which He has obliged us. If we are unable to work and spin due to illness, then God will provide us with everything we need.
See how beautiful and tender the lilies are, how they grow and where they come from. The root of a lily or tulip, like other bulbous plants, is dead and buried under the ground in winter, but as soon as spring comes, it comes to life and quickly sprouts. That is why God promised Israel that they would bloom like a lily, Hos. 14:5. See how they grow. Rising from the darkness, they become so beautiful and smart in a few weeks that even Solomon in all his glory did not dress like any of them. Solomon's royal attire was extremely magnificent and magnificent: he who owned the treasures of kingdoms and provinces, who loved luxury and sophistication, had, of course, the richest clothes sewn by the best craftsmen, especially at a time when he was at the height of his glory. And yet, no matter how beautiful he put on, he was very far from the beauty of lilies, and a bed of tulips would have eclipsed his bed of ivory. Let us rather seek the wisdom of Solomon, in which no one has been able to surpass him (wisdom to do his duty in his place), rather than his glory, in which the lilies surpass him. The superiority of a person lies in his knowledge and virtues, and not in beauty and, moreover, not in fine clothes. It is said of God here that this is how He dresses the grass of the field.
Note, The excellencies of every creature proceed from God their Source. It was He who gave the horse its strength, the lilies its beauty; every creature is only as good as God made it good.
Let us see how instructive all this is for us, v. thirty.
First, regarding beautiful clothes. The example of the lily teaches us not to care about clothing, not to covet it, not to be proud of it, and not to make it our adornment, for, in spite of all our cares about it, lilies will far surpass us. We won't be able to dress as beautifully as they are, so why should we try to compete with them? Their beauty will soon perish, and so will our beauty; lilies will wither today, and tomorrow they will be thrown, like other garbage, into the fire. So the clothes that we are proud of wear out, lose their attractiveness, colors fade, style goes out of fashion. Such is the man in all his splendor (Isaiah 40:6,7), even the rich man (James 1:10) fades in his ways.
Secondly, regarding the necessary clothing. This example teaches us to leave the care of clothing to Jehovah God. Trust the One who dresses the lilies to clothe you too. If He dresses the grass so beautifully, how much more will He provide suitable clothes for His children, which will keep them warm, not only when He calms the earth with a south wind, but also when He disturbs it with a north wind Job 37:17. He will clothe you all the more because you are a more excellent, more wonderful creation. If God so dresses the grass, the age of which is very short, how much more will He clothe you, who were created for immortality. If God preferred the Ninevites to the tree (Jonah 4:10), how much more so the sons of Zion, who are in covenant with Him. Notice how He calls them "the unfaithful" (v. 30). This can be understood:
1. As an encouragement to their sincere, albeit small, faith, which gives them the right to Divine care and the promise of the satisfaction of every need. Great faith deserves approval and produces great deeds, but even small faith is not rejected by the Lord, even if it gives a person only food and clothing. Sincere believers will be provided for, even if they are not strong in faith. Babies in the family are fed and dressed in the same way as adult members of it, and even with more care and tenderness, so do not say: "I'm just a baby, just a dry tree." But, most likely, this remark should be understood:
2. As a rebuke for their weak though sincere faith, ch. 14:31. This shows what lies at the root of our over-concern - weak faith and a remnant of unbelief. If we had more faith, we would have fewer worries.
3. And who among you, the wisest, the strongest, taking care, can add even one cubit to his height? (v. 27), add to his age, as some understand. However, a cubit measure signifies that here we are talking about growth, the longest life is just a span, Ps. 38:6. Let's think about that:
(1.) We grow and achieve a certain amount of growth, not by our own efforts or cares, but solely by God's care. An infant a few inches long grows into a man six feet tall; how did his height increase, elbow by elbow? Not by his own foresight or ingenuity, he grows, not knowing how it happens, grows by the power and grace of God. So, the One who created our bodies, and created them exactly this size, will certainly take care of them.
Note, It must be acknowledged that the increase of our bodily strength and growth is the work of God, and we must trust in his care for the means necessary for this, because he has shown us that he cares for our bodies. Adolescence is a thoughtless, carefree age, and yet we are growing. Is it possible that the One who raised us up to now will not take care of our further growth?
(2) We cannot change our height at will. How stupid and ridiculous it would be if a person of small stature was worried, did not sleep at night and racked his brains because of his height, constantly thinking how to increase it; he knows that all this is useless, so it is better to put up with such growth as it is. We are all different heights, but the difference in height between us is not so significant and does not matter much. A short person would like to be tall, but he knows that it is pointless to want this, and therefore he is content with him. So, what attitude we have to our physical growth, we should have the same attitude to our earthly condition.
We should not desire an abundance of earthly goods, as well as the addition of our height by a cubit - this is too much for a person; grow an inch - and that is quite a lot, but the addition of growth by a cubit would make a person clumsy, cumbersome and would be burdensome for himself.
We must resign ourselves to our material situation just as we resign ourselves to our height; we must oppose convenience to inconvenience, and thus turn necessity into virtue; what cannot be fixed must be accepted. We cannot change the decrees of Divine Providence, so we must agree with them, adapt to what He has provided for us, and, as far as possible, cope with our inconvenience, as Zacchaeus did when he climbed a tree.
4. Because all this is what the Gentiles seek, v. 32. Thinking about earthly things is a sin of the pagans, it is not proper for Christians to think about this. The pagans are looking for this, because they do not know the best, they are attached to this world, because the best world is alien to them, unknown. They seek all this anxiously, with anxiety, because they live without God (godless in this world) and do not understand His providence. They tremble before their idols and worship them, but cannot rely on their help and support, so they have to take care of everything themselves. But shame on Christians, who are based on nobler principles, whom the religion they profess to teach not only that there is a providence of God, but that there are promises regarding earthly goods, teach him to trust God and despise the world, and present good reasons for both; it is a shame for them to do as the pagans do, to fill their minds and hearts with earthly things.
5. And because your Heavenly Father knows that you need all this. Food and clothing are necessary things, and He knows our need for them better than we do; though he dwells in heaven, and his children on earth, yet he knows the needs of the smallest and poorest of his people (Rev. 2:9): I know your poverty. You are sure that if your good friend knew about your needs and difficulties, he would soon come to your aid. Your God knows about them, and He is your Father, who loves and pities you, and is ready to help you; He has the means to meet all your needs, so away from all anxious thoughts and worries, go to the Father, tell Him, He knows that you need all this, He asks you: “Children, do you have any food? » (John 21:5). Tell Him if there is or not. Though He knows our needs, yet He desires us to tell Him of them; having told Him everything, with a calm heart, rely on His wisdom, strength and goodness. We must lay aside our burdens and cast them on him, for he cares for us, 1 Peter 5:7. Why all our troubles? If He cares, why should we care?
6. Seek first the Kingdom of God and His righteousness, and all this will be added to you, v. 33. Here is a double argument against the sin of preoccupation. Do not worry about your life, about the life of the body, for:
(1.) You have something greater and better to look after, namely, the life of your soul, your eternal happiness. This is the only thing you need (Luke 10:42), which should occupy your thoughts, but which is usually neglected by those whose hearts are dominated by worldly concerns. If we were more concerned with pleasing God and working out our own salvation, we would be less concerned with pleasing ourselves and gaining a position in the world. Caring for the soul is the best remedy against earthly concerns.
(2) You have a safer and easier, safer and shorter way to achieve everything necessary for this life than the path of endless cares and worries, namely, seek first the Kingdom of God, make religion the main business of your life. Don't say it's the best way to starve to death, no, it's the best way to provide for yourself well, even in this world. Note here:
Our great duty, which is the essence and totality of all our duties: "Seek first the Kingdom of God, religion should be your first and foremost concern." Our duty is to seek the Kingdom of God, that is, to desire it, to strive for it, and to make it our goal. This word “seek” speaks of that favor towards us that is the essence of the New Testament: although we have not achieved, although we have many failures and shortcomings, the Lord accepts our sincere search (careful care and sincere striving). Now let's notice
First, that the goal of these searches is the Kingdom of God and His righteousness. We must think of heaven as our goal and holiness as the way to it. “Seek the comforts of the Kingdom of grace and glory as your blessedness. Strive for the Kingdom of Heaven, strive to enter it, apply diligence to it, do not put up with the fact that you cannot reach it, seek its glory, honor and immortality. Prefer heaven and heavenly blessings to all earthly and all earthly pleasures. We gain nothing from our faith unless we gain heaven. Together with the bliss of the Kingdom of God, seek its righteousness, the truth of God, which God requires, so that it is accomplished in us and by us and so that it surpasses the righteousness of the scribes and Pharisees. We must have peace and holiness, Heb. 12:14.
Secondly, the sequence of searches. Seek first the Kingdom of God. Let your worries about your own souls and the other world take first place among all other worries, subordinate all worries about this life to worries about the future life. We must seek not so much our own as what pleases Jesus Christ, and if our interests collide with His interests, then we must remember what should be given preference. “Seek God first. First of all - means at the very beginning of your life. Let the morning of your youth be dedicated to God. Seek wisdom early, it is very good when we become pious early. Seek Him first of all at the beginning of each day - let your first thought upon awakening be about God. Let it be your rule to do first what is most necessary, and give precedence to Him Who is First.
This requirement is supplemented by a generous promise: And this everything, everything necessary for the maintenance of your life, will be added to you, that is, it will be given beyond that. You will have what you seek, the kingdom of God and His righteousness - for he who seeks earnestly never seeks in vain - and besides this you will have food and clothing as a supplement, just as a buyer receives in addition to his purchase packing material - paper and twine. Godliness is profitable in all things, having the promise of the present and future life, 1 Tim. 4:8. Solomon asked for wisdom, and he received it, and much more besides, 2 Chronicles 1:11,12. Oh, what blessed changes would take place in our hearts and in our lives, if we firmly believed the truth that the best way to provide ourselves with everything necessary for life in this world is to strive most for the other world. We then set to work from the right end when we start it from God's end. If we exert diligence to achieve the Kingdom of God and His righteousness, and leave everything that concerns earthly goods to the discretion of God (Jehovah Jira), then the Lord will provide us with them to the extent that He deems useful for us, and we must not wish for more. If we have entrusted to Him a share of our inheritance, which we strive for as our goal, then shall we not entrust to Him a share of our cup, which we drink on the way to this goal? God not only brought the people of Israel to Canaan, but also provided them with everything they needed during their journey through the wilderness. Oh, if we thought more about the invisible, the eternal, then we would worry less, there would be less need to worry about what is visible, what is temporary! And do not spare your things, Genesis 45:20,23. 7. Therefore, do not worry about tomorrow, for tomorrow will take care of its own: every day its own care is sufficient, v. 34. We should not worry too much about the future, because every day brings with it its own burden of worries and sorrows; if we look around us without fear that we will be left without the support of grace and reason for this day, then it will bring with it its strength and provision. So what it says here is:
(1.) That there is no need to worry about tomorrow: So let tomorrow take care of itself. If new needs and experiences arise every day, then help and support are also renewed every day. The mercy of God is renewed every morning, Pl. Jer 3:22,23. The Saints have a Friend, He is their muscle from the early morning, He strengthens them every day (Isaiah 33:2) according to the ordinance of each day (Ezra 3:4) and thus keeps His people completely dependent on Himself. Let's leave tomorrow's work and tomorrow's burden on tomorrow's forces. Tomorrow, together with its needs, will be provided without us, why should we depress ourselves with worries about what has already been so wisely taken care of? This does not rule out prudent foresight and necessary preparations, but it forbids restless concern and anxiety about difficulties and troubles, which may not be at all, and if they happen, they can be easily overcome, we will be protected from them. This means: let us attend to today's duties and leave the course of events in the hands of God; Let us do today's work today and leave tomorrow's work to do.
(2.) That concern for the morrow is one of those foolish and harmful lusts into which the rich fall, and one of the many afflictions to which they subject themselves. Enough for every day of your worries. Every day has enough of its worries that require our attention, it is not worth increasing your burden with a premonition, foreseeing future experiences, there is no need to add worry about tomorrow's problems to today's experiences. It is not known what worries may be tomorrow, but whatever they may be, there will be plenty of time to think about them when they come. What folly is it to trouble ourselves today with those worries and fears that belong to another day and which will not be relieved by our worries when that day comes? Let us not take upon ourselves at once all that Providence has wisely distributed to bear in parts. From all that has been said, the conclusion follows that the will and commandment of our Lord Jesus is that His disciples should not torture themselves, that with gloomy forebodings they should not make their journey in this world more joyless and difficult than the difficulties intended for them by Christ Himself do. By our daily prayers, we can gain strength to endure our daily sorrows and arm ourselves against all the temptations that accompany them, and then nothing will lead us astray.
Be careful not to do your alms before people so that they can see you: otherwise you will not be rewarded from your Father in Heaven. Having raised to the highest virtue - love, the Lord now rises against vanity, which follows good deeds. Notice what it says: beware! speaks as if of a fierce beast. Take care that he does not tear you apart. But if you know how to do mercy in front of people, but not in order to look, you will not be condemned. But if you have vanity as your goal, then even if you did it in your cell, you will be condemned. God punishes or crowns the intention.
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. The hypocrites did not have trumpets, but the Lord here mocks their intention, since they desired that their alms be trumpeted. The hypocrites are those who appear to be different from what they really are. So, they seem to be merciful, but in reality they are different.
I tell you truly, they already receive their reward. For they are praised, and they have received everything from people.
But with you, when you give alms, let your left hand not know what your right hand is doing. He said this exaggeratedly: if possible, hide it from yourself. Or put it another way: the left hand is vain, and the right hand is merciful. So let vanity not know your charity.
So that your alms may be in secret; and your Father, who sees in secret, will reward you openly. When? When everything is naked and open, then you will be most famous.
And when you pray, do not be like the hypocrites who love in synagogues and on street corners, stopping to pray in order to show themselves before people. I tell you truly, they already receive their reward. And he calls these hypocrites, because they seem to listen to God, but in reality they listen to people from whom they receive, that is, receive, their reward.
But you, when you pray, go into your closet, and having shut your door, pray to your Father who is in secret; and your Father, who sees in secret, will reward you openly. So what? Will I not pray in church? Absolutely not. I will pray, but with a pure intention, and not in such a way as to show myself: for the place does not harm, but the inner disposition and purpose. Many, praying in secret, do it in order to please people.
And when you pray, don't talk too much like pagans. Polyverb is empty talk: for example, to pray for something earthly - for power, wealth, victory. Polyverb is also inarticulate speech, like the speech of children. So, don't be an empty talker. One should not make long prayers, but short ones, but unceasingly abide in a short prayer.
Don't be like them; for your Father knows what you need before you ask him. We pray not in order to teach Him, but in order to distract ourselves from worldly worries, to receive benefit by talking with Him.
Pray like this: Our Father who art in heaven! A vow is one thing, prayer is another. A vow is a promise to God, such as when one promises to abstain from wine or anything else; prayer is asking for blessings. Saying "Father", he shows you what blessings you have received by becoming the son of God, and with the word "in heaven" he pointed you to your fatherland and your father's house. Therefore, if you wish to have God as your Father, then look to heaven and not to earth. You do not say: "My Father," but "Our Father," because you must regard all of your children as brothers of one Heavenly Father.
May your name be hallowed, that is, make us holy, so that Your name may be glorified, for as God is blasphemed through me, so through me He is also hallowed, that is, glorified as a Holy One.
May your kingdom come that is, the second coming: for a man with a clear conscience prays for the coming of the resurrection and judgment.
May Your will be done on earth as it is in heaven. As the angels, he says, do Thy will in heaven, so grant us to do it on earth.
Give us our daily bread for this day. By "daily" the Lord means that bread which is sufficient for our nature and state, but He takes away the concern for the morrow. And the Body of Christ is the daily bread for whose uncondemned communion we must pray.
And forgive us our debts, as we also forgive our debtors. Since we sin even after baptism, we pray that God will forgive us, but forgive us just as we forgive. If we hold a grudge, He will not forgive us. God has me, as it were, by His example, and does to me what I do to another.
And lead us not into temptation. We are weak people, therefore we should not expose ourselves to temptations, but if we have fallen, we must pray that temptation does not consume us. Only he who is absorbed and defeated is drawn into the abyss of trial, and not he who fell, but then won.
But deliver us from the evil one. He did not say, "From evil people," for they do not harm us, but the evil one.
For yours is the kingdom and the power and the glory forever. Amen. Here he encourages us, for if our Father is a King, strong and glorious, then we will certainly overcome the evil one and in the coming times we will be glorified.
For if you forgive people their sins, then your Heavenly Father will also forgive you. Again teaches us not to remember evil and reminds us of the Father, so that we are ashamed and not become like beasts, being His children.
And if you do not forgive people their trespasses, then your Father will not forgive you your trespasses. Nothing the meek God hates so much as cruelty.
Also, when you fast, do not be despondent like the hypocrites: for they take on gloomy faces in order to appear to people who are fasting. I tell you truly, they already receive their reward. "Deterioration of the face" is pallor. Reproaches when someone does not seem to be what they are, but pretends to take on a gloomy look.
But you, when you fast, anoint your head and wash your face, so that you will appear fasting not before people, but before your Father who is in secret, and your Father who sees in secret will reward you openly. As the ancients, as a sign of joy, anointed themselves with oil after washing, so you show yourself rejoicing. But by oil is meant almsgiving, and by our head is Christ, who must be anointed with alms. "To wash the face" means to wash the senses with tears.
Lay not up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal. Having banished the disease of vanity, the Lord further speaks of lack of possessions, for people are concerned about acquiring many possessions because of their vanity, He shows the futility of earthly treasures, because worms and aphids destroy food and clothing, and thieves steal gold and silver. Then, lest anyone should say: "not everyone steals," He points out that at least nothing of the kind happened, but isn't the very fact that you are nailed by concern for wealth a great evil? That is why the Lord says:
For where your treasure is, there your heart will be also. The lamp for the body is the eye. So if your eye is clear, then your whole body will be bright; but if your eye is evil, your whole body will be dark. So if the light that is in you is darkness, then what is the darkness? He says this: if you have nailed your mind with concern for property, then you have extinguished your lamp and darkened your soul, for just as the eye, when it is clean, that is, healthy, illuminates the body, and when it is bad, that is, unhealthy, it leaves it in darkness. so the mind is blinded by care. If the mind is darkened, then the soul becomes darkness, and even more so the body.
No one can serve two masters. By two masters he means those who give opposite orders. We, for example, make the devil our master, as we make our belly a god, but our God by nature and truly is the Lord. We cannot work for God when we work for mammon. Mammon is all unrighteousness.
For either one will be hated and the other loved; or he will be zealous for one, and neglect the other. You cannot serve God and mammon. Do you see that it is impossible for the rich and unrighteous to serve God, for covetousness separates him from God?
Therefore I say to you: do not worry about your soul what you will eat and what you will drink, nor about your body what you will wear."Therefore", that is, why? Because people are torn away from God by property. The soul, as having no body, does not eat, but the Lord said this according to the general custom, for the soul, apparently, cannot remain in the body if the flesh is not fed. The Lord does not forbid work, but forbids giving oneself entirely to cares and neglecting God. You should also engage in agriculture, but you should also take care of your soul.
Is not the soul more than food, and the body more than clothes? That is, He who gave more, forming soul and body, will He not give food and clothing?
Look at the birds of the air: they don't sow, they don't reap, they don't gather into barns; and your heavenly Father feeds them. Are you much better than them? The Lord could point to Elijah or John as an example, but He mentioned the birds to shame us that we are more foolish than them. God feeds them by putting natural knowledge into them for gathering food.
And who among you, by taking care, can add even one cubit to his stature? The Lord says: "No matter how much you care, you will not do anything apart from the will of God. Why are you bothering yourself in vain?"
And what do you care about clothes? Look at the lilies of the field, how do they grow? They don't work, they don't spin. But I tell you that even Solomon in all his glory did not dress like one of them. Not only with foolish birds He puts us to shame, but also with krines that dry up. If God so adorned them, though it was not necessary, how much more will He satisfy our need for clothing? It also shows that even though you cared a lot, you will not be able to adorn yourself like kreen, for the wisest and most pampered Solomon throughout his reign could not put on anything like that.
But if the grass of the field, which is today, and tomorrow will be thrown into the oven, God dresses like this, how much more than you, you of little faith. From this we learn that we should not care about adornment, as is characteristic of perishable flowers, and that everyone who decorates himself is likened to grass. You, he says, are rational beings for whom God created a body and a soul. All who are mired in worries are of little faith: if they had perfect faith in God, they would not care so intensely.
So don't worry and don't say: what shall we eat? or: what to drink? or what to wear? Because all this is what the Gentiles are looking for. It does not forbid eating, but it does forbid saying: "What shall we eat?" The rich say in the evening: "what will we eat tomorrow?". Do you see what He forbids? Forbids effeminacy and luxury.
And because your Heavenly Father knows that you need all of this. Seek first the Kingdom of God and His righteousness, and all this will be added to you. The Kingdom of God is the enjoyment of good things. It is given for life in truth. So, whoever seeks the spiritual, to him, by the bounty of God, the bodily is also added.
So, do not worry about tomorrow, for tomorrow will take care of its own: enough for each day of its own care. Under the care of the day he means contrition and sadness. It is enough for you that you have lamented this day. But if you begin to take care of tomorrow as well, then, continuously taking care of yourself because of your bodily things, when will you have leisure for God?
Unless otherwise specified, the analysis uses the Bible in the Synodal translation.
6:1
Be careful not to do your alms before people so that they can see you: otherwise you will not be rewarded from your Heavenly Father.
Piety in the understanding of the Jews involved three "works of righteousness": almsgiving, prayer and fasting. Therefore, Jesus showed in the Sermon on the Mount how their approach with a public demonstration of their piety differs from God's approach: to flaunt one's piety - a servant of God simply does not come to mind.
Piety is good only when it is born from obedience to God, from love for Him and neighbors, and not from the desire to become famous and show oneself to people.
And today in Christian congregations such piety is found: if we work hard out of the desire to be seen and in authority by the whole congregation, then our labor is in vain for us personally.
6:2
Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. I tell you truly, they already receive their reward.
It is useless, it turns out, for hypocrites to expect praise from God, showing works of mercy, but noisily notifying the audience at the same time. Public people receive praise from public people. But why is this kind of giving alms called hypocrisy?
A hypocrite in this case is one who considers himself pious and righteous and does a good deed of giving alms, only the motive for a good deed is not good for him: he does not want to help the poor, but due to this he wants to become famous. A hypocrite is one who covers up his malice ( impure motive, vanity - in this case) - external virtue. Virtue itself in this case is not sincere, but feigned. Pretenders - hypocrites cannot please God. Interestingly, all the hypocrites whom Jesus denounces in ch. 23, for example, were not even aware of their hypocrisy: they were sure that they were doing everything right.
6:3,4
With you, when you do almsgiving, let your left hand not know what your right hand is doing,
4 so that your charity may be in secret; and your Father, who sees in secret, will reward you openly.
In the desire to do good - there are two desires: 1) to help someone, because they like to do good and benefit those in need; 2) benefit from the demonstration of goodness in the form of praise, approval, glorification from the audience.
Option 1) - pleasing to God; 2) - no, because in conditions of absolute anonymity, the number of good deeds will be reduced to zero.
And although it is natural for a person to do good and expect that at least someone will appreciate it, however, the main “evaluator” for a Christian should be God, and not people. And a Christian's desire to do good should not depend on the presence of spectators at the moment of doing good. Even if a Christian praises himself (his left hand recorded that his right hand had just done good) - there is a danger of being a narcissistic Pharisee from Luke 18:11.
6:5
And when you pray, don't be like the hypocrites who love in synagogues and on street corners, stopping to pray in order to appear before people. I tell you truly, they already receive their reward.
Even from private prayer, the hypocrite is able to profit by choosing a livelier place for this and turning it into a public lecture in order to arouse admiration in his listeners. Prayer is not an advertising campaign, but a very personal conversation with God, and therefore to flaunt it comes to mind only to hypocrites. (does not mean planned public prayers before the gathering of God's people) But if prayer is used precisely as an advertising campaign, then praise will undoubtedly come, only not from God, but from shocked passers-by.
6:6,7
But you, when you pray, go into your closet, and having shut your door, pray to your Father who is in the secret place; and your Father, who sees in secret, will reward you openly.
7 But when you pray, do not talk too much like the Gentiles, for they think that in their verbosity they will be heard;
Jesus showed a man who does not pray in order to be heard by people: he who prays to God will not take care of the art of eloquence for the public and expose his conversation with God for show. God hears our hearts, and what is in the heart is often beyond words. Anyone who wants to talk with God does not even have to voice their prayers (remember Anna, Samuel's mother). Well, you don’t need to go somewhere specifically to pray either: any secluded place is suitable for talking with God.
6:8
do not be like them, for your Father knows what you need before you ask Him.
It would seem that if God knows what we need BEFORE we turn to Him, why then does He also expect us to ask Him without fail? Is God ambitious? (as some might think)
No, that's not the point: the heavenly Father knows what his children need to ensure normal mental, physical and spiritual development - long before the child begins to ask for something (BEFORE asking). That is, here we are talking about knowing our NEEDS for our good. And not about the fact that God needs to be asked for something without fail.
So the Father knows what you need even before you ask Him for anything. Therefore, do not get carried away by increasing your requests and do not decorate your prayer with verbosity: all the same, the Heavenly Father will give only what you really need in order to become a Christian. And no more.
For often children ask for something that is not what they really need. And sometimes even something that can harm them.
But why then ask Him tirelessly, like that widow - the judge, so that it was given - Luke 18: 2-5? Then, that it is NOT necessary for God, but for us, first of all, for some OUR problem to be solved. And the more often we talk about it, the clearer it will be to God that this request of ours is not a one-time whim or whim, but really something that worries us greatly.
If I ask for one thing today - one thing, tomorrow - another, third, etc. - then it will be impossible for God to understand what personally I really want, although MY TRUE NEEDS - he knows long before I started shower Him with your requests.
6:9-15
Pray like this:
An example of a Christian prayer. It begins not with personal requests, but with the glorification of God: Christian wants:
Our Father who art in heaven! hallowed be thy name;
1)
for the name of God to be sanctified - cleansed from the slander that the devil has spread since the time of Eden - Gen. 3:4,5;
10 Thy kingdom come;
2)
so that, finally, God's world order for mankind will come, arranged according to the principle of the heavenly world order;
may Thy will be done on earth as it is in heaven;
3)
that the will of God be done by the inhabitants of the earth just as it is done in heaven;
11 Give us this day our daily bread;
4)
that God help to have daily bread for every day - the most necessary for satisfying natural needs, including spiritual bread;
Why didn't Jesus teach to ask the Father for a supply of bread for a week or a month, and for something with bread, butter, say, or plenty of meat?
Why a Christian healthy ask God only for the satisfaction of one-day needs? Thinking:
A) to get such a small amount of food, you need to work less, therefore, more time is left for the acquisition of spiritual bread, because a person will live not only by physical bread.
B) life often presents us with such surprises that we may not live to see tomorrow. Therefore, it makes no sense to burden ourselves with worries about tomorrow's bread - if we are gone today, then tomorrow we simply won't need bread.
C) there will be no problems arising from an abundance of food and overeating, when you fall into drowsiness, become lethargic and lethargic, lose interest in unnecessary movements and rapidly grow fat to the external and internal state of a lazy "pig"
D) the absence of a state of satiety - keeps in good shape and maintains vigor with health. It is quite possible that if a person ate only bread, oil, salt, water and a little wine - the set of the Jewish prophet - he would live longer and be healthier.
E) caring for the needs of only today helps not to think about the mass of human problems in general, which arise in the heads of every living person for years to come, and caring for them can simply go crazy even before they appear. Where there is peace, there is no irritation and stress, and there is an opportunity to know the peace of God, staying in it. It also adds health.
E) asking for daily bread symbolically means simply asking for the opportunity to live this day without any catastrophic problems and cataclysms, so that feelings of hunger or panic do not drown out the essence of a Christian and do not distract from serving God;
12 And forgive us our debts, as we also forgive our debtors;
5)
so that God forgives us all our debts, and we are indebted to him in many respects, and mainly in spiritual ignorance and clouded mind.
Phrase " As we are we forgive our debtors" - does not mean such, for example, a request " Forgive us our debts ALSO, as we are forgive our debtors"For if God would forgive us our sins same way just as we forgive, not a single one would have survived: a person does not know how to forgive, but he can learn this from God.
This phrase means that, asking God for mercy for forgiveness, we at the same time hasten to assure Him that we ourselves are also trying to forgive our debtors (otherwise asking God for forgiveness would be unfair and useless, Matt. 18:32,33)
13 and lead us not into temptation,
6)
so that God does not lead us into temptation - this request does not mean that God is looking for temptations for us and introduces us into them to test our devotion. No. This is a request that God not allow us to take advantage of the temptations offered in this diabolical age in a wide range and violate His principles;
but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.
7)
that God deliver us from the evil one - this request is not a request to literally keep the devil from attacking us. This is about God giving us strength to resist the devil. Active and steadfast opposition to the devil helps to get rid of him, for it is written: resist the devil and flee from you-James 4:7
Let's stop here:
If we ask God that He would not allow us to sin in delicate moments of our lives, this means that we are morally determined not to sin and clearly imagine what is sin. It is the same as if we, asking for the help of a doctor, had a clear idea of what we were sick with and were ready to follow any instructions of the doctor, trusting him.
Fulfilling the requirements of the heavenly Doctor is the only way to get help from God in order not to sin and get rid of the devil. For example, it is said not to steal, which means that there is no need to consider various possibilities to steal something.
The devil has created conditions in which many have the opportunity to steal. It's true. But if we take it and steal it, then the devil has nothing to do with it: YOURSELF made such a decision. And God has nothing to do with it, if we consider that it was He who did not help us not to steal.
And so it is with all kinds of sin. And this, for example, sounds like a joke: Vanya was walking in the area of prostitutes in the evening, hoping NOT to go to them. And Manya got a job with scammers in the hope of becoming honest. And Sanya jumps on the edge of the abyss, confident that the soil will not collapse.
Prudent - ALWAYS sees trouble and avoids it long before it can come close. If someone does not see danger in their actions - this is one thing, the imprudent still has a chance to become prudent when they SHOW him and he SEES.
But if someone sees and continues to go in the direction of trouble, hoping for "maybe it will carry over" - then asking God not to allow trials is stupid: it is difficult to teach such prudence.
God helps those speaks through scripture STOP and switch to other thoughts and deeds. If you go further, then you reject the help of God ALREADY PROVIDED. And in this case, the devil will not have to make any efforts to bring you safely to your misfortune and fall: and YOU, without his efforts, "fly" into the mortal fire.
14 For if you forgive men their trespasses, your heavenly Father will also forgive you,
15 But if you do not forgive people their trespasses, neither will your Father forgive you your trespasses.
This expression means that if we do not forgive our debtors, then God will not forgive us our debts;
6:16-18
Also, when you fast, do not be despondent like the hypocrites, for they take on gloomy faces in order to appear to people who are fasting. I tell you truly, they already receive their reward.
17 But you, when you fast, anoint your head and wash your face,
18 to appear to those who fast, not before men, but before your Father who is in the secret; and your Father, who sees in secret, will reward you openly.
With regard to the post, put on public display by the despondency and gloominess of faces due to abstinence, it is also said that such fasting seek sympathy and admiration from the public, they say, what a pious one, well, he observes everything, endures all difficulties, well done !! The one who fasts before God will not spoil the mood of people with his sour and mournful expression on his face: what do people have to do with it if I decided to fast in order to attract God's attention to myself? The heart should mourn during fasting, not the face, the inside, not the outside.
6:19-21
Lay not up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal,
20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal,
A person believes that it is very wise to accumulate treasures that are not subject to rapid deterioration - a guarantee of future prosperity for a rainy day. However, no matter how long earthly values are preserved, sooner or later they can still be lost: even the highest quality wool can be moth eaten, and high-quality metal can become covered with rust, and gold can simply be stolen. From the possession of earthly treasures there is only one concern: how not to lose it. Therefore, the heart guarding the perishable treasure no longer has time for anything else, and therefore the spiritual is incomprehensible to it.
21 For where your treasure is, there your heart will be also.
Jesus, on the other hand, suggests accumulating spiritual treasures and “keeping” your heart close to God: finding a heavenly Father and reconciliation with Him is an enduring value and a guarantee of eternal well-being.
6:22,23
The lamp for the body is the eye. So if your eye is clear, then your whole body will be bright;
The eye is a kind of “window” through which spiritual light enters a person. The state of the window determines whether the room is light or dark. If the window is clean and not broken, the whole room is well lit and it is possible to make it clean by seeing the dirt.
If the window is dirty or frozen, the room will be poorly lit, making such a room clean is more difficult.
The light or darkness of a person's view depends on how much his concept of good (about light) and evil (about dark) is consistent with God's view.
Isaiah 5:20 Woe to those who call evil good, and good evil, who revere darkness as light, and light as darkness, who consider bitter to be sweet, and sweet to be bitter!
So it happens with a person: if a person’s gaze is spiritual and not polluted by the earthiness of this age, then the spiritual light penetrating into a person will help him keep himself in spiritual purity, he will be all bright.
23 But if your eye is evil, your whole body will be dark. So if the light that is in you is darkness, then what is the darkness?
If the view is distorted by the depravity or materialism of this age, it will be difficult for spiritual light to break through into such a person and purify him (encourage him to do the right thing).
And by and large, Jesus said to the hypocrites: if what you consider to be the light in yourself is actually darkness, then imagine what darkness is?! That is, you should not stay in the darkness now, correct your eye and your light, until a decision has been made to throw you into outer, eternal darkness: if “light-darkness” is not good, then there is, all the more, nothing good.
6:24
No one can serve two masters: for either he will hate the one and love the other; or he will be zealous for one, and neglect the other. You cannot serve God and mammon.
There is a well-known proverb hidden here: “If you chase two hares, you won’t catch one.” It is necessary to decide which master to serve in this life and what to accumulate: to spend one's life on the acquisition of spiritual or material life.
6:25
Therefore I say to you: do not worry about your soul what you will eat and what you will drink, nor about your body what you will wear. Is not the soul more than food, and the body more than clothes?
Do not worry about yourself in connection with tomorrow - excessive and painful worrying in itself is an absolutely useless waste of energy, it will not help solve the problems of providing the necessary needs.
Moreover, the concern for saving food or clothing is no more important than the concern for the well-being of the person himself in eternity. Here's what it's about: the uselessness of emotional stress when it is necessary to solve pressing problems and the advantage of caring for the spiritual: caring for the spiritual gives eternal well-being to the person himself. And caring about needs, about hoarding material things - gives only temporary protection to a person.
This is not about waiting for manna from heaven and sitting with folded hands in the hope that all the problems of urgent needs will be solved on their own, with the help of God and without our participation.
A Christian is obliged to think about how to do everything possible to daily provide the necessary daily minimum - to find an opportunity to earn for every day and not burden any of the fellow believers. But at the same time - you should not worry in vain and indulge in unnecessary worries about the possible troubles of possible "black" days: they may not be. So why think about what might not be?
6:26-30
Look at the birds of the air: they neither sow, nor reap, nor gather into barns; and your heavenly Father feeds them. Are you much better than them?
27 And which of you, by taking care, can add one cubit to his stature?
First, Jesus gives the example of birds that God cares for. However, in this example, God's concern is not manifested in the fact that He personally finds food for birds and puts them in their beaks. No. But the fact that God provided the bird with the ability to work and created food for it. And to get food for every day - the bird must itself. And she successfully does this without the need to have barns and pull tons of grain into them.
In the same way, God took care of man.
As for the example of the lack of anxiety in a bird, it does not exist because for many centuries ahead God made sure that the worker always had something to eat.
28 And why are you concerned about clothing? Look at the lilies of the field, how they grow: neither toil nor spin;
29 but I tell you that even Solomon in all his glory did not dress like one of them;
30 But if the grass of the field, which is today, and tomorrow will be thrown into the oven, God so clothes, how much more than you, you of little faith!
As for clothing, God showed by the example of the lily how HIS creations are prosperous in this as well: even King Solomon could not achieve what God's creation has. And a person, if he works to become God's creation, and not to accumulate material things, then he will have everything he needs - will certainly be available.
6:31-34
So do not worry and do not say: what shall we eat? or what to drink? Or what to wear?
32 because all these things are sought by the Gentiles, and because your Father in heaven knows that you have need of all this.
33 Seek first the kingdom of God and His righteousness, and all these things will be added to you.
34 So do not worry about tomorrow, for tomorrow [itself] will take care of its own: enough for [every] day of its care.
The bottom line is that worrying about personal needs is useless; a Christian must take care, first of all, to live in the interests of God and for the work of His future Kingdom. If a Christian makes this interest the MAIN thing in his life, then God Himself will take care of the rest, necessary for life, adding the secondary to the main thing. If there is no main thing in a Christian, then God simply has nothing to apply the rest to.
That is why a Christian who serves God has everything necessary for life and rejoices, but a Christian who does not serve God is always short of everything and there is nothing to rejoice at.
Be careful not to do your alms before people so that they can see you: otherwise you will not be rewarded from your Heavenly Father.Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. I tell you truly, they already receive their reward.With you, when you do almsgiving, let your left hand not know what your right hand is doing,so that your charity may be in secret; and your Father, who sees in secret, will reward you openly.
And when you pray, don't be like the hypocrites who love in synagogues and on street corners, stopping to pray in order to appear before people. I tell you truly, they already receive their reward.But you, when you pray, go into your closet, and having shut your door, pray to your Father who is in the secret place; and your Father, who sees in secret, will reward you openly.
And while praying, do not say too much, like the pagans, for they think that in their verbosity they will be heard;do not be like them, for your Father knows what you need before you ask Him.Pray like this:
“Our Father who art in heaven! hallowed be thy name;let your kingdom come; may Thy will be done on earth as it is in heaven;give us our daily bread this day;and forgive us our debts, as we also forgive our debtors;and lead us not into temptation, but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen".
For if you forgive people their trespasses, your Heavenly Father will also forgive you,but if you do not forgive people their trespasses, neither will your Father forgive you your trespasses.
Also, when you fast, do not be despondent like the hypocrites, for they take on gloomy faces in order to appear to people who are fasting. I tell you truly, they already receive their reward.But you, when you fast, anoint your head and wash your face,to appear fasting, not before men, but before your Father who is in the secret; and your Father, who sees in secret, will reward you openly.
Lay not up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal,but lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal,for where your treasure is, there your heart will be also.
The lamp for the body is the eye. So if your eye is clear, then your whole body will be bright;but if your eye is evil, your whole body will be dark. So, if the light that is in you is darkness, then what is the darkness?
No one can serve two masters: for either he will hate the one and love the other; or he will be zealous for one, and neglect the other. You cannot serve God and mammon.
Therefore I say to you: do not worry about your soul what you will eat and what you will drink, nor about your body what you will wear. Is not the soul more than food, and the body more than clothes?Look at the birds of the air: they neither sow, nor reap, nor gather into barns; and your heavenly Father feeds them. Are you much better than them?And which of you, by caring, can add to his growth although one cubit?
And what do you care about clothes? Look at the lilies of the field, how they grow: neither toil nor spin;but I tell you that even Solomon in all his glory was not dressed like any of them;But if the grass of the field, which is today, and tomorrow will be thrown into the oven, God dresses like this, how much more than you, you of little faith!
So don't worry and don't say, "What shall we eat?" or "what to drink?" or “what to wear?”Because the Gentiles are looking for all this, and because your Heavenly Father knows that you need all this.Seek first the Kingdom of God and His righteousness, and all this will be added to you.So don't worry about tomorrow, for tomorrow myself will take care of his own: enough for everyone day of care.