1 Take heed that yee doe not your almes before men, to bee seene of them: otherwise yee haue no reward of your father which is in heauen.
2 Therefore, when thou doest thine almes, doe not sound a trumpet before thee, as the hypocrites doe, in the Synagogues, and in the streetes, that they may haue glory of men. Uerily, I say vnto you, they haue their reward.
3 But when thou doest almes, let not thy left hand know, what thy right doeth:
4 That thine almes may be in secret: And thy father which seeth in secret, himselfe shall reward thee openly.
5 ¶ And when thou prayest, thou shalt not be as the hypocrites are: for they loue to pray standing in the Synagogues, and in the corners of the streets, that they may be seene of men. Uerily I say vnto you, they haue their reward.
6 But thou when thou prayest, enter into thy closet, and when thou hast shut thy doore, pray to thy father which is in secret, and thy father which seeth in secret, shall reward thee openly.
7 But when yee pray, vse not vaine repetitions, as the heathen doe. For they thinke that they shall be heard for their much speaking.
8 Be not yee therefore like vnto them: For your father knoweth what things yee haue neede of, before yee aske him.
9 After this maner therefore pray yee: Our father which art in heauen, hallowed be thy name.
10 Thy kingdome come. Thy will be done, in earth, as it is in heauen.
11 Giue vs this day our daily bread.
12 And forgiue vs our debts, as we forgiue our debters.
13 And lead vs not into temptation, but deliuer vs from euill: For thine is the kingdome, and the power, and the glory, for euer, Amen.
14 For, if yee forgiue men their trespasses, your heauenly father will also forgiue you.
15 But, if yee forgiue not men their trespasses, neither will your father forgiue your trespasses.
16 ¶ Moreouer, when yee fast, be not as the Hypocrites, of a sad countenance: for they disfigure their faces, that they may appeare vnto men to fast: Uerily I say vnto you, they haue their reward.
17 But thou, when thou fastest, anoint thine head, and wash thy face:
18 That thou appeare not vnto men to fast, but vnto thy father which is in secret: and thy father which seeth in secret, shall reward thee openly.
19 ¶ Lay not vp for your selues treasures vpon earth, where moth and rust doth corrupt, and where theeues breake thorow, and steale.
20 But lay vp for your selues treasures in heauen, where neither moth nor rust doth corrupt, & where theeues doe not breake thorow, nor steale.
21 For where your treasure is, there will your heart be also.
22 The light of the body is the eye: If therefore thine eye be single, thy whole body shalbe full of light.
23 But if thine eye be euill, thy whole body shall be full of darknesse. If therfore the light that is in thee be darkenesse, how great is that darkenesse?
24 ¶ No man can serue two masters: for either he will hate the one and loue the other, or else hee will holde to the one, and despise the other. Ye cannot serue God and Mammon.
25 Therfore I say vnto you, Take no thought for your life, what yee shall eate, or what ye shall drinke, nor yet for your body, what yee shall put on: Is not the life more then meate? and the body then raiment?
26 Behold the foules of the aire: for they sow not, neither do they reape, nor gather into barnes, yet your heauenly father feedeth them. Are yee not much better then they?
27 Which of you by taking thought, can adde one cubite vnto his stature?
28 And why take ye thought for raiment? Consider the lillies of the field, how they grow: they toile not, neither doe they spinne.
29 And yet I say vnto you, that euen Solomon in all his glory, was not arayed like one of these.
30 Wherefore, if God so clothe the grasse of the field, which to day is, and to morrow is cast into the ouen: shall he not much more clothe you, O yee of little faith?
31 Therefore take no thought, saying, What shall we eate? or, what shall we drinke? or wherewithall shall wee be clothed?
32 (For after all these things doe the Gentiles seeke:) for your heauenly father knoweth that ye haue neede of all these things.
33 But seeke ye first the kingdome of God, and his righteousnesse, and all these things shalbe added vnto you.
34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of it selfe: sufficient vnto the day is the euill thereof.
Against hypocrisy in almsgiving. (1-4) Against hypocrisy in prayer. (5-8) How to pray. (9-15) Respecting fasting. (16-18) Evil of being worldly-minded. (19-24) Trust in God commended. (25-34)1-4 Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
5-8 It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
9-15 Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, #Pr 20:17|; nor the bread of idleness, #Pr 31:27|, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
16-18 Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasting is the humbling of the soul, #Ps 35:13|; that is the inside of the duty; let that, therefore, be thy principal care, and as to the outside of it, covet not to let it be seen. God sees in secret, and will reward openly.
19-24 Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
25-34 There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
Commentary by Matthew Henry, 1710.