G J1 6:1-4. As to Alms-giving. J2 6:5-15. As to Prayer. J3 6:16-18. As to Fasting. J4 6:19-24. As to Riches. J5 6:25-7:11. As to Cares, &c.
27 A.D.
Matthew 6)
1 Take heed that you do not your alms before people, in order to be seen by them (as in a theater, so as to be admired): otherwise you have no reward from your Father which is in the heaven.
2 Therefore when you do your alms, do not sound a trumpet before you, as the hypocrites (= actors: i.e. those who speak or act from under a mask. Used later of actual impiety, to which it led) do in the synagogues and in the streets, that they may have glory of men. Verily I say to you, They receive their reward. (i.e. those men who desired to be seen of men, were seen, and had received all they looked for. They got their reward, and had nothing more to come. Luke 6:24. Cp. Phil. 4:18.)
3 But when you do alms, let not your left hand get to know what your right hand does:
4 That your alms may be in secret: and your Father which observes in secret Himself shall reward you openly. (Omitted by all the Gr. texts)
5 And when you pray, you shall not be as the hypocrites are: for they are fond of praying standing in the synagogues and in the corners of the streets (open places), so that they may appear to people. Verily I say to you, They receive their reward.
6 But you, when you pray, enter into your store-chamber (hence a secret chamber where treasures were stored), and when you have shut your door, pray to your Father which is in secret; and your Father which observes in secret shall reward you openly.
7 But when you pray, repeat not the same things over and over, as the Gentiles do: for they think that they shall be heard in their much speaking.
8 Be not you therefore like to them: for your Father knows (very significant in this connection) what things you have need of, before you ask Him.
9 After this manner therefore pray: Our Father (see Ex. 4:22. Deut. 32:4, &c. The idolater could say to his idol "You are my father", so Israel was bound to do so [Isa. 63:16; 64:8]. The Talmus so teaches) Who is in the heavens, Sanctified be Your name. (Note that the first 3 petitions are with respect to God, while the next 4 concern those who pray. God is to be put 1st in all prayer.)
10 Your kingdom come (Bring it here. This is the great subject of the 1st period of the Lord's ministry. It was then being proclaimed, but was afterward rejected, and is now in abeyance. Hence this same petitions now correct, not the usual prayers for the "increase" or "extension" of it), Your will come to pass on the earth, as it is in heaven.
11 Give us this day our daily bread. (Gr. epiousios. A word coined by our Lord, and used only here and Luke 11:3, by Him. Therefore it means coming or descending upon, as did the manna, with which it is contrasted in John 6:32,33. It is the true bread from heaven, by which alone man can live - the Word of God, which is prayed for here.)
12 And forgive us our debts (sin is so called because failure in the obligation involves expiation and satisfaction), as we also (= that is only what we mortals do. "We" is thus emphatic) forgive our debtors. (We forgive because we have been forgiven on account of Christ's merits)
13 And bring us not into trial (cp. Jas. 1:12,13), but rescue us away from the evil [one]: For Yours is the kingdom, and the power, and the glory, for ever. Amen.
14 For if (implying a contingency. Forgiveness was conditional in that dispensation of the kingdom) you forgive men their lapses (or deviation, varying in degrees), your heavenly Father will forgive you also: (This is one "if" you had better not overlook, if you ever need forgiveness from the Father. At one time or another, we all fall into that category. When someone has repented of a sin against you, forgive them.)
15 But if you forgive not men of their lapses, neither will your Father forgive your lapses. (Again, the choice is yours. This applies only to those who deserve forgiveness. God doesn't expect Christians to become second-class citizens who allow bullies to run over them.)
16 Moreover when you fast, become not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear to men to fast. Verily I say to you, They have their reward.
17 But you, when you fast, anoint your head, and wash your face;
18 That you appear not to men to fast, but to your Father which is in secret: and your Father, which observes in secret, shall reward you openly.
19 Lay not up for yourselves treasures upon earth, where moth and rust does cause to vanish, and where thieves break through and steal:
20 But lay up for yourselves treasures in heaven, where neither moth nor rust does cause to vanish, and where thieves do not break through nor steal:
21 For where your treasure is, there will your heart also be.
22 The lamp of the body is the eye: if therefore your eye be clear, your whole body shall be full of light.
23 But if (assuming it also be) your eye is evil, your whole body shall be full of darkness. If therefore the light that is in you be darkness, how great is that darkness!
24 No one is able to serve (as a bond-servant) two masters: for either he will hate (or care not for) the one, and love the other; or else he will hold to the one, and despise the other. You are not able to serve God and riches.
25 On account of this I say to you, Be not careful (i.e. full of care, or over-anxious) for your soul, what you shall eat, or what you shall drink; nor yet for your body, what you shall put on. Is not the soul worth more than food, and the body than clothing?
26 Look attentively at the fowls which fly in the the heaven (in contrast with earth): for they sow not, neither do they reap, nor gather into barns; yet your (speaking to disciples. Contrast "them" with creator) heavenly Father feeds them. Are you not much better than they?
27 Which from among you by taking thought can prolong one span (put for a very small thing) to his age?
28 And why take you thought about clothing? Consider carefully (so as to learn from) the lilies of the field, how they grow; they toil not, neither do they spin: (As women. Consolation for both sexes)
29 And yet I say to you, That even Solomon in all his glory was not arrayed like one of these.
30 Wherefore, if (assuming the fact) God so clothe the grass of the field, which to day is, and tomorrow is cast into the oven, shall He not much more clothe you, O you of little faith? (Note the 4 occurrences of this word [oligopistos]. Here, rebuking care; 8:26 rebuking fear; 14:31, rebuking doubt; 16:8, rebuking reasoning. Luke 12:28 is parallel with Matt. 6:30.)
31 Therefore take no thought, saying, 'What shall we eat?' or, 'What shall we drink?' or, 'Wherewithal shall we be clothed?'
32 (For after all these things do the nations seek:) for your heavenly Father knows that you have need of all these things.
33 But seek you first the kingdom of God, and His righteousness; and all these things shall be added (come on afterward) to you.
34 Take therefore no thought for the next day: for the next day shall (is sure to, will certainly) take thought for the things of itself. Sufficient to the day be the evil thereof.