The Pulpit Commentaries Matthew (Vol. 2) (Joseph S. Exell)

《The Pulpit Commentaries – Matthew (Vol. 2)》(Joseph S. Exell)

06 Chapter 6

Verses 1-34

EXPOSITION

Matthew 6:1-18

The relation of our Lord and his disciples to the religion of the day (continued); vide Matthew 5:17, note. (b) Our Lord turns from cases which could be directly deduced from the Law to those which belonged only to recognized religious duty. Of these he instances three: alms (Matthew 5:2-4), prayer (Matthew 5:5-8, Matthew 5:9-15), fasting (Matthew 5:16-18). It is, indeed, true that the performance of these duties on special occasions was implied in the Pentateuch (Deuteronomy 26:12-15); but there are no regulations concerning their observance in ordinary and daily life. These were matters of custom and tradition; to this the Law, in its original aim and method, did not extend. There was therefore the more need for the Law to be supplemented by the instructions of the Jewish leaders. These our Lord does not reject, but only corrects.

Matthew 6:1

Matthew only. Take heed; προσέχετε [ δέ] (Westcott and Hort). If "but" is genuine, as is on the whole more probable, our Lord places this warning in close relation to the preceding charge. Aim at "perfection," but beware of mere show. Rather you must consider the estimate that will be formed of you by your Father which is in heaven. That ye do not your alms; Revised Version, your righteousness (so the manuscripts). Although one of the Hebrew words for "righteousness" ( הקרץ ) was used especially for the righteousness of almsgiving (cf. Deuteronomy 6:25, LXX.; and 'Psalms of Solomon,' 9.6, where see Professor Ryle's and Mr. James's note), yet it is improbable that τὴν δικαιοσύνην should here be rendered "alms," because

Matthew 6:2-4

Almsgiving. Matthew only.

Matthew 6:2

Therefore. A deduction from the general principle laid down in Matthew 6:1. When thou doest alms ( ποιῇς ἐλεημοσύνην). The exact phrase comes here and Matthew 6:3 only. In Luke 11:41 and Luke 12:33 ( δότε) alms are con-sidereal rather as a gift; in Acts 9:36; Acts 10:2; Acts 24:17 ( ἐλεημοσύνας), rather as to their separate occasions and materials; here quite generally but rather as an action, a work. Do not sound a trumpet ( μησῃς). Probably a purely metaphorical expression (cf. our "He is his own trumpeter"). Edersheim, 'Temple,' etc., p. 27 (cf. Schottgen) sees rather in it an ironical allusion to the form and name of the treasure-chests in the court of the women. "The Lord, making use of the word 'trumpet,' describes the conduct of those who, in their almsgiving, sought glory from men as 'sounding a trumpet' before them—that is, carrying before them, as it were, in full display one of these trumpet-shaped alms-boxes (literally called in the Talmud, 'trumpets'), and, as it were, sounding it." This interpretation would have been less fanciful if the substantive had been used instead of the verb. Others (e.g. Calvin, Bengel) have taken it of a literal trumpet; but of this practice there is no evidence whatever. "I have not found, although I have sought for it much and seriously, even the least mention of a trumpet in almsgiving" (J. Lightfoot, 'Hor. Hebr.'). Before thee; part of the metaphor, since one holds a trumpet up to one's mouth. As the hypocrites do. The comma after "do" in the ordinary text of the Authorized Version (not in Scrivener) connects "do not sound a trumpet before thee" with "in the synagogues," etc., and more readily suggests the literal interpretation of "trumpet" to the English reader. The hypocrites ( οἱὑποκριταί). In Attic usage the word means those who play a part upon the stage. Hence, by an easy transition to the moral sphere," hypocrisy" became used in later Greek of "the assumption of a part which masked [men's] genuine feelings, and made them appear otherwise than they were" (cf. Bishop Lightfoot, on Galatians 2:13). Persons who assumed this part would indeed often be identical with ὁἀσεβεῖς οἱπαράνομοι, and the term ὑποκριταί may sometimes be used as synonymous with these (an extension of language which would be the more easy as the Hebrew word for "hypocrite" ( פנח ) implies not so much hypocrisy as pollution by sin); but there seems no need to see any other connotation in the New Testament than "hypocrite." To wilfully and continuously attempt to produce a false impression—especially in religion—is, after all, a mark of extreme distance from the truth-loving God. In the synagogues and in the streets (Acts 24:5, note). That they may have glory of men ( ὅπως δοξασθῶσιν); instead of this glory being given to God (Acts 5:16). The thought, however, of the word is rather of the glory given than of their welcome reception of it ( δόξαν λαμβάνειν, John 5:44; contrast Luke 4:15). Verily (Acts 5:18, note). They have; Revised Version, they have received ( ἀπέχουσιν). The force of the preposition is "correspondence, i.e. of the contents to the capacity, of the possession to the desire, etc., so that it denotes the full complement" (Bishop Lightfoot, on Philippians 4:18). That which fully corresponds to their desires and their rightful expectation they have to the full. They therefore have ( ἔχουσι) no other reward left for them to receive (Acts 24:1). Schottgen gives several examples of Jewish sayings about men receiving their reward in this life only (cf. Ign., 'Polyc.,' § 5, "If a man boast [of his chastity], he is lost").

Matthew 6:3

But when thou; "thou" emphatic. Let not thy left hand know, etc. So little effect should thy kind action have upon thy memory. There should be no self-consciousness in it.

Matthew 6:4

And thy Father which seeth in secret (comp. Matthew 6:6, note). Himself. Revised 'Version omits, with the manuscripts. Shall reward thee; Revised Version, shall recompense thee ( ἀποδώσει σοι). Shall give to thee in full measure corresponding to the contents of that which is really due (cf. Isaiah 65:6, Isaiah 65:7, LXX.). When this" recompense" shall be given is not stated. If, as is probable, our Lord is thinking of the" reward" of Matthew 6:1 and Matthew 5:12, it would naturally be given at the judgment-day. Openly. Revised Version omits, with the manuscripts; similarly Matthew 5:6, Matthew 5:18. The interpolation was probably made not only because of the contrast suggested by "in secret," but also to indicate more precisely the time when God would do this.

Matthew 6:5-15

Prayer.

Matthew 6:5-8

Matthew only.

Matthew 6:5

And when thou prayest, thou shalt not be, etc.; Revised Version, plural. Matthew 6:5 is addressed to the disciples generally, Matthew 6:6 to them individually. (For the future, cf. Matthew 5:48, note.) As the hypocrites are (Matthew 6:2, note). The 'Didache,' § 8., following this passage, says, "Neither pray ye as the hypocrites," referring, like our Lord, to practices affected chiefly by the Pharisees. For they love ( ὅτι φιλοῦσι). Not to be translated "they are wont." Our Lord points out the cause of this their custom. It was not that the synagogue was more convenient (he is, of course, thinking of their private prayers), or that they were accidentally overtaken by the prayer-hour when in the street, but their innate love of display made them choose these places "that they may be seen of men" (cf. Matthew 6:16, and contrast Matthew 6:2). To pray standing in the synagogues and in the corners of the streets; to stand and pray, etc. (Revised Version), giving, however, slightly more emphasis on "stand" than its position warrants. The emphasis is really on the place, not on the posture, which was only what was usual among Jews. There is no thought of taking up their position, standing still ( σταθέντες, Acts 5:20; cf. Luke 18:11, Luke 18:40). They have, etc. (Matthew 6:2, note).

Matthew 6:6

But thou (emphatic) when thou prayset, enter into thy closet, and when thou hast shut thy door, pray, etc. An adaptation of Isaiah 26:20 (cf. also 2 Kings 4:33). The prophet's language describing the action befitting a time of terror is used by our Lord to express what ought to be the normal practice of each of his followers. Observe that the widow of one of the sons of the prophets so acted when she was about to receive the miraculous supply of oil (2 Kings 4:4, 2 Kings 4:5). Closet; Revised Version, inner chamber, more readily suggesting the passage in Isaiah to the English reader. To thy Father which is in secret. Not "which seeth in secret," as in the next clause. The thought here may be partly that to be unseen of men is a help to communion with him who is also unseen by them, but especially that the manner of your actions ought to resemble that of your Father's, who is himself unseen and works unseen. And thy Father which seeth in secret. You will be no loser, since his eyes pass by nothing, however well concealed it be from the eyes of men. Shall reward thee openly (verse 4, notes).

Matthew 6:7

But when ye pray ( προσευχόμενοι δέ). The Revised Version, and in praying, shows that our Lord is only continuing the subject, and not turning to a new one, as in Matthew 6:2, Matthew 6:5, Matthew 6:16. But while he has thus far thought of prayer as an external act, he now speaks of the substance of the prayers offered, the δέ indicating a transition to another aspect of the same subject. Use not vain repetitions; "Babble not much" (Tyndale). The word used ( μὴβατταλογήσητε) is probably onomatopoeic of stuttering. The Peshito employs here the same root (see Arabic word) as for μογιλάλος, Mark 7:32 (Arabic word). But from the primary sense of stuttering, βατταλογεῖν, naturally passed to that of babbling in senseless repetitions. As the heathen do ( οἱἐθνεικοί, Gentiles, Revised Version; Matthew 5:47, note). Thinking that the virtue lies in the mere utterance of the words. Even the Jews came perilously near this in their abundant use of synonyms and synonymous expressions in their prayers (cf. Lightfoot, 'Hor. Hebr.'). Perhaps it was this fact that assisted the introduction of the reading "hypocrites" in B and the Old Syriac. For they think that they shall be heard for their much speaking. In the continuance ( ἐν) of their external action lies their hope of being fully heard ( εισακουσθήσονται).

Matthew 6:8

Be not ye therefore like. Revised Version omits "ye," as the emphatic personal pronoun is not expressed. The connexion of thought is—Seeing you are expected to shun heathen error (Meyer), do not allow yourselves to reproduce heathen practices. By observing these you would be taking a definite way of becoming like (passive, or rather middle, ὁμοιωθῆτε) those who ordinarily practise them. For; i.e. you stand on a different footing altogether from the heathen; you are intimately related to One above, who knows your wants, even before you express them to him. Your Father; Revised Version margin, "some ancient authorities read God your Father." So )*, B, sah. ( ὁθεός is bracketed by Westcott and Hort). The insertion is at first sight suspicious, but as there is no trace of such an addition in Matthew 6:1, Matthew 6:4, Matthew 6:6, Matthew 6:14. 18 (in Matthew 6:32 only )*), it is hard to see why it should have been interpolated here. Its omission, on the other hand, is easily accounted for by its absence in those passages. The internal evidence, therefore, corroborates the strong external evidence of )*, B. Our Lord here said "God" to emphasize the majesty and power of "your Father." Knoweth; i.e. intuitively ( οἶδεν); el. Matthew 6:32.

Matthew 6:9-13

The pattern of prayer. Parallel passage: Luke 11:2-4. For most suggestive remarks on the Lord's Prayer, both generally and in its greater difficulties of detail, compare by all means Chase, 'The Lord's Prayer in the Early Church:' (Cambridge Texts and Studies).

Observe:

(a) St. Matthew's words, "Forgive us our debts," represent an older, because parabolic, form of expression than the apparently interpretative "Forgive us our sins" in St. Luke.

(b) St. Matthew's words, "as we also," seem to be expanded into "for we ourselves also," in St. Luke.

(c) St. Luke's "day by day" occurs elsewhere in the New Testament only in his writings (Luke 19:47; Acts 17:11), so that it is likely to be his own phrase, and therefore less original than St. Matthew's "this day" (cf. Weiss, 'Matthiaus-Ev.,' and Page, Expositor, III. 7.436). On the ether hand, the words, "Which art in heaven," are so characteristic of St. Matthew (Matthew 10:32, Matthew 10:33; cf. Matthew 12:50; Matthew 15:13; Matthew 18:10, Matthew 18:14, Matthew 18:19, Matthew 18:35; Matthew 23:1-39. 9), and especially of the sermon on the mount (Matthew 5:16; Matthew 6:1; Matthew 7:11, Matthew 7:21; cf. Matthew 5:45, Matthew 5:48; Matthew 6:14, Matthew 6:26, Matthew 6:32), that it seems more natural to suppose that this clause at least was added by him or by the authors of his sources to the original form, rather than that it was omitted by St. Luke. In connexion with this it may be pointed out how easy it was for our Lord to say only "Father" (Luke 11:2) immediately after his own prayer to him (Luke 11:1).

Taking everything into consideration, it seems reasonable to arrive at two conclusions. First, that the form in Luke presents, as a whole, the more primitive and original instruction of the Lord, and that that given in Matthew presents the Lord's words as fully developed, partly perhaps by himself directly, partly by his indirect guidance of Christian usage. St. Matthew's Gospel would thus at once both show the effect and be the cause of the preference for the longer form in liturgical use. Secondly, and more exactly, that both the evangelists record the prayer after it had passed through some development in different parts of the Church, St. Matthew giving it a generally later stage, but preserving one or two clauses in an earlier and better form.

Matthew 6:9

After this manner therefore. Therefore; in contrast to the heathen practice, and in the full confidence which you have in your almighty Father's intuitive knowledge of your needs. After this manner ( οὕτως). Not "in these words;" but he will most closely imitate the manner who most often reminds himself of it by using the words. Pray ye. "Ye" emphatic—ye my disciples; ye the children of such a Father. Our Father. In English we just lack the power to keep, with a plural possessive pronoun (contrast "father mine"), the order of Christ's words ( πάτερ ἡμῶν) which other languages possess (Pater noster; Vater unser). Christ places in the very forefront the primary importance of the recognition of spiritual relationship to God. There is no direct thought here of God as the All-Father in the modern and often deistic sense. Yet it is affirmed elsewhere in Scripture (Acts 17:28; cf. Luke 15:21), and spiritual relationship is perhaps only possible because of the natural relationship (cf. Matthew 5:16, note). Our. Though the prayer is here given with special reference to praying alone (Matthew 6:6), the believer is to be reminded at once that he is joined by spiritual relationship to many others who have the same needs, etc., as himself. Which art in heaven ( ὁἐν τοῖς οὐρανοῖς). Added in this fuller form of the prayer (vide supra), on the one hand to definitely exclude the application of the words however mediately to any human teacher (cf. Matthew 23:1-39. 9), and on the other to remind those who pray of the awful majesty of him whom they address. "They are a Sursum corda; they remind us that now we have lifted up our hearts from earth and things earthly to another and a higher world" (Trench, 'Sermon on the Mount'). Hallowed be thy name. The first of the three prayers for the furtherance of God's cause. Their parallelism is seen much more clearly in the Greek than in the English order of the words. Thy name. We look on a name almost as an accidental appendage by which a person is designated, but in its true idea it is the designation of a person which exactly answers to his nature and qualities. Hence the full Name of God is properly that description of him which embraces all that he really is. As, however, the term "name" implies that it is expressed, it must, when it is used of God, be limited to that portion of his nature and qualities which can be expressed in human terms, because it has been already made known to us. The "name" of God, here and elsewhere in the Bible, therefore, does not mean God in his essence, but rather that manifestation of himself which he has been pleased to give, whether partial and preparatory as under the old covenant (cf. Genesis 4:26 [Genesis 16:13]; Genesis 32:29; Exodus 6:3; Exodus 34:5), or final as under the new (cf. John 17:6); or again (to take another division found in Exell's 'Biblical Illustrator,' in loc.) the manifestation of himself through nature, through inspired words, through the Incarnation. Compared with the Glory ( δόξα) "the Name expresses the revelation as it is apprehended and used by man. Man is called by the Name, and employs it. The Glory expresses rather the manifestation of the Divine as Divine, as a partial disclosure of the Divine Majesty not directly intelligble by man (comp. Exodus 33:18, ft.)" (Bishop Westcott,' Add. Note' on 3 John 1:7). Hallowed be. ἁγιασθήτω cannot here, as sometimes (Revelation 22:11; cf. John 17:17; 1 Thessalonians 5:23), mean "be made holy," for this God's manifestation of himself already is; but "be counted holy," i.e. in human judgment. The prayer is that God's manifestation of himself may be acknowledged and revered as the one supreme standard of truth and the one means of knowing God and approaching him; of 1 Peter 3:15, where " ἁγιάζω obviously means 'set apart, enshrined as the object of supreme, absolute reverence, as free from all defilement and possessed of all excellence'" (Johnstone, in lee.); cf. also Isaiah 29:23. The same thought appears to have been the basis of the early Western alternative petition for the gift of the Holy Spirit; i.e. the address to the Father was followed by a prayer for purification by the Holy Spirit preparatory to the prayer, "Thy kingdom come." A man must accept God's manifestation of himself before he can take part in the spread of the kingdom. Gregory of Nyssa says distinctly, "Let thy Holy Spirit come upon us and purify us;" but he substitutes this prayer for the words, "Thy kingdom come." (For the support afforded by this to the theory that the Lord's Prayer circulated in a varying form, cf. Chase, loc. cit.) Gregory's petition, as affecting only humanity, is less comprehensive than that found m o r Gospels.