1. Take heed that ye do not your
alms before men, to be seen of them: otherwise ye have no reward of your
Father which is in heaven.
[Take heed, that ye do not your alms,
&c.] It is questioned, whether Matthew writ alms, or
righteousness. I answer;
I. That our Saviour certainly said
righteousness...I make no doubt at all; but that that word could not
be otherwise understood by the common people than of alms, there
is as little doubt to be made. For although the word righteousness,
according to the idiom of the Old Testament, signifies nothing else than
righteousness; yet now, when our Saviour spoke those words, it
signified nothing so much as alms.
II. Christ used also the same word
righteousness in the three verses next following, and Matthew used
the word alms: but by what right, I beseech you, should he call
it righteousness, in the first verse, and alms in the
following,--when Christ every where used one and the same word? Matthew
might not change in Greek, where our Saviour had not changed in Syriac.
Therefore we must say, that the Lord
Jesus used the word righteousness in these four first verses: but
that, speaking in the dialect of common people, he was understood by the
common people to speak of alms.
Now they called alms by the name
of righteousness, in that the Fathers of the Traditions taught,
and the common people believed, that alms conferred very much to
justification. Hear the Jewish chair in this matter:
"For one farthing, given to a poor man
in alms, a man is made partaker of the beatifical vision." Where it
renders these words [Psa
17:15] 'I shall behold thy face in righteousness,' after this
manner; 'I shall behold thy face because of alms.'
One saith, "This money goes for alms,
that my sons may live, and that I may obtain the world to come."
"A man's table now expiates by alms,
as heretofore the altar did by sacrifice."
"If you afford alms out of your
purse, God will keep you from all damage and harm."
"Monobazes the king bestowed his goods
liberally upon the poor, and had these words spoke to him by his kinsmen
and friends, 'Your ancestors increased both their own riches and those
that were left them by their fathers; but you waste both your own and
those of your ancestors.' To whom he answered, 'My fathers laid up their
wealth on earth; I lay up mine in heaven; as it is written, Truth
shall flourish out of the earth, but righteousness shall look down from
heaven. My fathers laid up treasure that bears no fruit; but I lay
up such as bear fruit; as it is said, It shall be well with the just,
for they shall be at the fruit of their works. My fathers treasured
up where power was in their hands; but I where it is not; as it is said,
Justice and judgment is the habitation of his throne. My fathers
heaped up for others; I for myself; as it is said, And this shall be
to thee for righteousness. They scraped together for this world; I
for the world to come; as it is said, Righteousness shall deliver
from death.'" These things are also recited in the Babylonian
Talmud.
You see plainly in what sense he
understands righteousness, namely, in the sense of alms:
and that sense not so much framed in his own imagination, as in that of
the whole nation, and which the royal catechumen had imbibed from the
Pharisees his teachers.
Behold the justifying and saving
virtue of alms from the very work done, according to the doctrine
of the Pharisaical chair. And hence the opinion of this efficacy of
alms so far prevailed with the deceived people, that they pointed
out alms by no other name (confined within one single word) than
righteousness. Perhaps those words of our Saviour are spoken in
derision of this doctrine; "Yea, give those things which ye have in
alms, and behold all things shall be clean to you,"
Luke 11:41. With good reason, indeed, exhorting them to give alms,
but yet withal striking at the covetousness of the Pharisees, and
confuting their vain opinion of being clean by the washing of their
hands, from their own opinion of the efficacy of alms. As if he had
said, "Ye assert that alms justifies and saves; and therefore ye
call it by the name of righteousness: why, therefore, do ye
affect cleanness by the washing of hands, and not rather by the
performance of charity?" See the praises of alms, somewhat too
high for it, in the Talmud.
"R. Jannai saw one giving money openly
to a poor man; to whom he said, It is better you had not given at all,
than so to have given."
[Otherwise ye have no reward.]
He therefore seems the rather to speak of a reward, because they
expected a reward for their alms-doing without all doubt; and that, as
we said, for the mere work done.
"R. Lazar was the almoner of the
synagogue. One day going into his house, he said, 'What news?' They
answered, 'Some came hither, and ate and drank, and made prayers for
thee.' 'Then,' saith he, 'there is no good reward.' Another time going
into his house, he said, 'What news?' It was answered, 'Some others
came, and ate and drank, and railed upon you.' 'Now,' saith he, 'there
will be a good reward.'"
2. Therefore when thou doest
thinealms, do not sound a trumpet before thee, as the hypocrites do
in the synagogues and in the streets, that they may have glory of men.
Verily I say unto you, They have their reward.
[Do not sound a trumpet before
thee, as the hypocrites do in the synagogues, and in the streets.]
It is a just scruple, whether this sounding a trumpet be to be
understood according to the letter, or in a borrowed sense. I have not
found, although I have sought for it much and seriously, even the least
mention of a trumpet in almsgiving. I would most willingly be taught
this from the more learned.
[Please see
Court of the Women for Alfred Edersheim's explanation of these
trumpets in his book "The Temple: Its Ministry and Services."]
You may divide the ordinary alms of
the Jews into three parts:
I. The alms'-dish. They gave
alms to the public dish or basket: Tamchui (according to the
definition of the author of Aruch, and that out of Bava Bathra in the
place lately cited) was a certain vessel, in which bread and food was
gathered for the poor of the world. You may not improperly call
it the alms-basket; he calls it a dish. By the poor of
the world are to be understood any beggars, begging from door
to door; yea, even heathen beggars. Hence the Jerusalem Talmud in the
place above quoted, The alms-dish was for every man. And the
Aruch moreover, This alms was gathered daily by three men, and
distributed by three. It was gathered of the townsmen by collectors
within their doors; which appears by that caution; The collection of
alms may not separate themselves one from another, unless that one may
go by himself to the gate, and another to the shop. That is, as the
Gloss explains it, they might not gather this alms separately and by
themselves; that no suspicion might arise, that they privily converted
what was given to their own use and benefit. This only was allowed them;
when they went to the gate, one might betake himself to the gate, and
another to a shop near it, to ask of the dwellers in both places: yet
with this proviso, that withal both were within sight of one another. So
that at each door it might be seen that this alms was received by the
collectors. And here was no probability at all of a trumpet, when this
alms was of the lowest degree, being to be bestowed upon vagabond
strangers, and they very often heathen.
II. The poor's-chest. They gave
alms also in the public poor's-box: which was to be distributed to the
poor only of that city. The alms'-dish is for the poor of the world,
but the alms'-chest for the poor only of that city. This was
collected of the townsmen by two Parnasin, of whom before, to
whom also a third was added, for the distributing it. The Babylonian
Gemarists give a reason of the number, not unworthy to be marked: "A
tradition of the Rabbins. The alms'-chest is gathered by two, and
distributed by three. It is gathered by two, because they do not
constitute a superior office in the synagogue less than of two, and it
is distributed by three, as pecuniary judgments are transacted by three."
This alms was collected in the
synagogue, on the sabbath (compare
1 Corinthians 16:2), and it was distributed to the poor on the
sabbath-eve. Hence is that, "The alms'-chest is from the sabbath-eve
to the sabbath-eve; the alms'-dish, every day."
Whether, therefore, the trumpet
sounded in the synagogue when alms were done, it again remains obscure,
since the Jewish canonists do not openly mention it, while yet they
treat of these alms very largely. Indeed, every synagogue had its
trumpet. For,
1. They sounded with the trumpet in
every city in which was a judiciary bench, at the coming in of the new
year. But this was not used but after the destruction of the Temple.
2. They sounded with the trumpet when
any was excommunicated. Hence among the utensils of a judge is numbered
a trumpet. For the instruments of judges, as appears there, were
a rod, a whip, a trumpet, and a sandal. "A trumpet (saith the
Gloss) for excommunication and anathematizing: and a sandal for
the taking off of the shoe of the husband's brother." And in the same
place mention is made of the excommunicating of Jesus, four hundred
trumpets being brought for that business.
3. The trumpet sounded six times at
the coming in of every sabbath: that from thence, by that sign given,
all people should cease from servile works. Of this matter discourse is
had in the Babylonian Talmud, in the tract of the Sabbath.
Thus, there was a trumpet in every
synagogue; but whether it were used while alms were done, I still
inquire. That comes into my mind, "The collectors of alms do not
proclaim on a feast-day, as they proclaim on a common day: but
collect it privately, and put it up in their bosom." But whether this
proclamation did publish what was giving by every one, or did admonish
of not giving any thing, but what might rightly be given; let the more
learned judge by looking upon the place.
III. They gave alms also out of the
field, and that was especially fourfold: 1. The corner of the field not
reaped. 2. Sheaves left in the field, either by forgetfulness, or
voluntarily. 3. The gleaning of the vintage; of which see
Leviticus 19:9,10,
Deuteronomy 24:19. And, 4. The poor's tenth; of which the
Talmudists largely in the tracts, Peah, Demai, and Maaseroth. To the
gathering of these, the poor were called, "By three manifestations in
the day; namely, in the morning, and at noon, and at Minchah,"
or 'the evening.' That is, the owner of the field openly shewed
himself three times in the day, for this end, that then the poor should
come and gather: in the morning, for the sake of nurses; because, in the
mean time, while their young children slept, they might the more freely
go forth for this purpose: at noon, for the sake of children, who also
at that time were prepared to gather: at Minchah, for the sake of
old men. So the Jerusalem Gemarists, and the Glossers upon the
Babylonian Talmud.
There were the ordinary alms of the
Jewish people: in the doing which, seeing as yet I cannot find so much
as the least sound of a trumpet in their writers, I guess that either
our Saviour here spoke metaphorically; or, if there were any trumpet
used, that it was used in peculiar and extraordinary alms.
The Jews did very highly approve of
alms done secretly; hence the treasury of the silent was of famed
memory in the Temple; whither "some very religious men brought their
alms in silence and privacy, when the poor children of good men were
maintained." And hence is that proverb, He that doth alms in secret
is greater than our master Moses himself. And yet they laboured
under such an itch to make their alms public, lest they should not be
seen by men, that they did them not without a trumpet; or, which was as
good as a trumpet, with a proud desire of making them known: that they
might the more be pointed at with the finger, and that it might be said
of them, 'These are the men.'
3. But when thou doest
alms, let not thy left hand know what thy right hand doeth:
[Let not thy left hand know what
thy right hand doth.] He seems to speak according to the custom used
in some other things; for in some actions, which pertained to religion,
they admitted not the left hand to meet with the right. "The cup of wine
which was used to sanctify the coming in of the sabbath, was to be taken
with the right hand, without the assistance of the left." "Let not man
receive into a vessel the blood of the sacrifice, bring it to the altar,
or sprinkle it with his left hand." And in the same tract, it is related
of Shammai, that he would feed himself only with one hand.
5. And when thou prayest, thou
shalt not be as the hypocrites are: for they love to pray
standing in the synagogues and in the corners of the streets, that they
may be seen of men. Verily I say unto you, They have their reward.
[They love to pray standing in the
synagogues, and in the corner of the streets.] 1. They prayed
standing,
Luke 18:11,13,
Mark 11:25. "It is written, 'And Abraham rose early in the morning
at the place where he had stood before the Lord.' But to stand was
nothing else than to pray: as it is said, And Phineas stood and
judged."
"One entereth into the synagogue,
and found them standing in prayer." "Let scholar of the wise men
look downwards, when he stands praying." And to name no more, the
same Maimonides asserts these things are required in prayer; that he
that prayeth, stand; that he turn his face towards Jerusalem;
that he cover his head; and that he fix his eyes downwards.
II. They loved to pray in the
synagogues. "He goes to the synagogue to pray."
"Why do they recite their phylacteries
in the synagogue, when they are not bound to do it? R. Josi saith, They
do not recite them in the synagogue for that end, that so the whole
office of the phylacteries may be performed, but to persevere in prayer.
For this recitation was to be said over again, when they came home."
Rabbenu Asher hath these words: "When
any returns home in the evening from the field, let him not say, 'I will
go into my house'; but first let him betake himself to the synagogue:
and if he can read, let him read something; if he can recite the
traditions, let him recite them. And then let him say over the
phylacteries, and pray."
But that we be not too tedious, even
from this very opinion, they were wont to betake themselves to the
synagogues, because they were persuaded that the prayers of the
synagogue were certainly heard.
III. They prayed in the streets. So
Maimonides; "They prayed in the streets on the feasts and public fasts."
"What are the rites of the fasts? They brought out the ark into the
streets of the city, and sprinkled ashes upon the ark, and upon the head
of the president of the Sanhedrim, and the vice-president; and every one
put ashes upon his own head. One of the elders makes this exhortation;
'It is not said, O brethren, of the Ninevites, that God saw their
sackcloth, or their fastings; but, that he saw their works,' &c. They
stand praying, and they set some fit elder before the ark, and he prays
four-and-twenty prayers before them."
But doth our Saviour condemn all
prayers in the synagogue? By no means. For he himself prayed in and with
the synagogue. Nor did he barely reprove those public prayers in the
streets, made by the whole multitude in those great solemnities, but
prayers everywhere, both in the synagogues, and the streets, that were
made privately, but yet publicly also, and in the sight of all, that
thereby he that prayed might get some name and reputation from those
that saw him.
I. While public prayers were uttered
in the synagogue, it was customary also for those that hunted after
vainglory, to mutter private prayers, and such as were different from
those of the synagogue, whereby the eyes of all might be the more fixed
upon him that prayed.
"Hath not a man prayed his morning
prayers? When he goes into the synagogue, does he find them praying the
additionary prayer? If he is sure he shall begin and end, so that he may
answer 'Amen' after the angel of the church, let him say his prayers."
II. They prayed also by themselves in
the streets. "R. Jochanan said, I saw R. Jannai standing and praying in
the streets of Tsippor, and going four cubits, and then praying the
additionary prayer."
Two things especially shew their
hypocrisy here:
1. That so much provision is made
concerning reciting the phylacteries, and the prayers added (that it
might be done within the just time), that wheresoever a man had been,
when the set time was come, he presently betakes himself to prayers: "A
workman, or he that is upon the top of a tree, he that rides on an ass,
must immediately come down, and say his prayers," &c. These are the very
instances that the canonists give, which, with more of them, you may
find in the tract Beracoth. Hence, therefore, those vainglorious
hypocrites got an occasion of boasting themselves. For the hour of the
phylacterical prayers being come, their care and endeavour was, to be
taken in the streets: whereby the canonical hour compelling them to
their prayers in that place, they might be the more seen by all persons,
and that the ordinary people might admire and applaud both their zeal
and religion. To which hypocritical pride they often added this also,
that they used very long pauses, both before they began their prayers,
and after they had done them: so that very usually, for three hours
together, they were seen in a praying habit and posture. See the
Babylonian Talmud. So that the Canonists played the madmen with some
reason, when they allowed the space, from the rising of the morning to
the third hour of the day, for the phylacterical prayers; because those
three-hour praying men scarcely despatched them within less space,
pausing one hour before they began prayer, and as much after they were
ended.
2. They addicted themselves to
ejaculations, prayers, and blessings, upon the sight almost of any thing
meeting them either in the streets or in the way. "When one saw a place,
wherein some miracle was done for Israel; a place, from whence idolatry
was rooted out; or a place, where an idol now was, a short prayer was to
be used. When any saw a blackamoor, a dwarf, a crooked, a maimed person,
&c. they were to bless. Let him that sees a fair tree, or a beautiful
face, bless thus, Blessed be He, who created the beauty of the
creature," &c.
7. But when ye pray, use not vain
repetitions, as the heathen do: for they think that they shall be
heard for their much speaking.
[ROSARY, a chaplet of roses or beads
used as an aid to memory in the repeating of prayers, as the
Paternosters and Ave Marias. There are various patterns in use; one is
a rosary of fifty-five beads, fifty small ones for the Ave Marias,
separated into groups of ten by five large ones to mark Paternosters.
Hindus, Mohammedans, and Buddhists all employ the rosary. The name is
also given to a series of prayers ("Rosary of the Blessed Virgin")
consisting of fifteen decades, comprising fifteen paternosters and
doxologies, and 150 Ave Marias, divided into three parts.--Universal
Standard Encyclopedia
ROSARY. Part of the ritual of the
Roman Catholic Church is the rosary, fifteen groups or series of
prayers, each series consisting of a Paternoster (Lord's Prayer), ten
Aves (salutes to the Virgin Mary), and a Gloria. The string of beads
used in counting the prayers is also called a rosary. It is symbolic,
for the large beads stand for Paternosters (Our Father's) and Glorias,
and the small beads for Aves (Hail Mary's), while the crucifix on the
pendant symbolized the Apostles' Creed. The groups of beads are
"decades"; generally only five decades are said at one time. Instead
of a large bead at the end and at the beginning of each decade, only
one bead is used to represent the Gloria and the Paternoster. During
the telling of the beads in each decade, the worshiper meditates on
one of the fifteen mysteries of the life and death of Christ.
In the Greek Church, the monks, and
not the lay members of the congregation, recite their prayers with the
rosary, which is composed of a hundred beads of equal size. In the
Russian Church, the rosary consists of 103 beads which are divided
into groups by four larger ones, representing the Evangelists.
Rosaries are also used by Buddhists and Mohammedans.--The Wonderland
of Knowledge Encyclopedia, 1965]
[Use not vain repetitions, as the
heathen do] See the civil battology [vain repetitions]
of the heathen in their supplications: "Let the parricide be dragged: we
beseech thee. Augustus, let the parricide be dragged. This is the thing
we ask, let the parricide be dragged. Hear us, Caesar. Let the false
accusers be condemned to the lion. Hear us, Caesar. Let the false
accusers be condemned to the lion. Hear us, Caesar," &c.
"Antoninus the pious, the gods keep
thee. Antoninus the merciful, the gods keep thee. Antoninus the
merciful, the gods keep thee." See also Capitolinus, in the Maximini.
Those words savour of vain repetition
in prayer,
1 Kings 18:26; "The priest of Baal called upon the name of Baal from
morning to noon, saying, O Baal, hear us."
After the same manner almost as the
heathen mixed vain repetitions, in their prayers, did the Jews in
their using divers words importing the same thing: not repeating,
indeed, the same thing in varied phrases; which appears sufficiently to
him that reads their liturgies through, as well the more ancient as
those of a later date. And certainly the sin is equally the same in
using different words of the same thing, as in a vain repetition of the
same words; if so be there were the same deceit and hypocrisy in both;
in words only multiplied, but the heart absent.
And in this matter the Jew sinned
little less than the heathen. For this was an axiom with them, Every
one that multiplies prayer is heard. Christ, therefore, does not so
much condemn the bare saying over again the same petitions, either in
the same words, or in words of the same import (for he himself spake the
same things thrice, when he prayed in the garden), as a false opinion,
as if there were some power, or zeal, or piety, in such kind of
repetitions; and that they would be sooner heard, and more prevail with
God. While he strikes the heathen, he strikes the Jews also, who
laboured under the same phrensy: but there is mention only of the
heathen, partly because this savoured rather of heathen blindness than
of the profession of true religion, which the Jews boasted of; partly,
and especially, that he might not condemn the public prayers of the Jews
without cause, in which they sinned not at all by using synonymous
expressions, if it were done out of a pious and sincere heart.
9. After this manner therefore pray
ye: Our Father which art in heaven, Hallowed be thy name.
[After this manner therefore pray
ye: Our Father, &c.] Some things, which seem more difficult about
this divine form of prayer, will perhaps pass into a softer sense, if
certain things, very usual in the Jewish church and nation, be observed,
to which the apostles could not but have regard when they clearly
acknowledged here the highest conformity with them. For that it was
customary with our Saviour, for the most part, to conform himself to the
church and nation, both in religious and civil matters, so they were
lawful, most evidently appears also in this form of prayer. Let these
things, therefore, be observed:
I. That the stated prayers of the
Jews, daily to be said at that time when Christ prescribed this form to
his disciples, were eighteen in number, or in a quantity equalling it.
Of this number of their prayers, the Gemarists of both Talmuds treat at
large. Whom consult.
Whether they were reduced to the
precise number of eighteen, in the order that they afterward appeared in
while Christ was upon earth, some scruple ariseth from some things which
are said by the Babylonian Talmudists in the place alleged: but it might
be plainly proved, if there were need, that little, or indeed nothing at
all, wanted of the quantity and bulk of such a number. "The Rabbins have
a tradition (say they), that Simeon Pekoli reduced into order the
eighteen prayers according to their course, before Rabban Gamaliel in
Jafne. Rabban Gamaliel said to the wise men, 'Is there any that knows to
compose a prayer against the Sadducees?' Samuel the Little stood forth
and constituted one," &c. That Rabban Gamaliel, which is here spoke of,
was Paul's master. For, although Rabban Gamaliel (who was commonly
styled 'Jafnensis,' of Jafne) was the nephew of Paul's master.
Gamaliel, and this thing is mentioned to be done in Jafne; yet Paul's
master also lived in Jafne: and that this was he of whom is the story
before us, sufficiently appears hence, because his business is with
Samuel the Little, who certainly died before the destruction of the
city.
Under Gamaliel the elder, therefore,
were those daily prayers reduced first into that order wherein they were
received by the following ages. Which, however it was done after the
death of our Saviour, in regard of their reducing into order, yet so
many there were in daily use at that time when he conversed on earth.
Now he condemned not those prayers altogether, nor esteemed them of no
account; yea, on the contrary, he joined himself to the public liturgy
in the synagogues, and in the Temple: and when he delivereth this form
to his disciples, he extinguisheth not other forms.
II. When all could not readily repeat
by heart those numerous prayers, they were reduced into a brief summary,
in which the marrow of them all was comprised; and that provision was
made for the memory, that they should have a short epitome of those
prayers, whom the weakness of their memory, or sometime the unavoidable
necessity of business, permitted not to repeat a longer prayer, or to be
at leisure to do it. This summary they called a fountain. "Rabban
Gamaliel saith, 'Let every one pray the eighteen prayers every day.' R.
Joshua saith, Let him pray the summary of those eighteen. But R.
Akibah saith, If prayer be free in his mouth, let him pray the
eighteen; but if not, let him pray the summary of those eighteen."
That our Saviour comprised the sum of all prayers in this form, is known
to all Christians; and it is confessed that such is the perfection of
this form, that it is the epitome of all things to be prayed for, as the
Decalogue is the epitome of all things to be practised.
III. It was very usual with the
doctors of the Jews,
1. To compose forms of short prayers,
and to deliver them to their scholars (which is asserted also of John,
Luke 11:1); whereof you will find some examples, and they not a few,
in the Babylonian Gemara, in the tract Beracoth, and elsewhere. Not that
by those forms they banished or destroyed the set and accustomed prayers
of the nation; but they superadded their own to them, and suited them to
proper and special occasions.
2. To the stated prayers, and others
framed by themselves, it was very usual to add some short prayer over
and above, which one may not amiss call 'the concluding prayer.' Take
these examples of these prayers: "R. Eliezer, when he had finished
his prayers, was wont to say thus, 'Let it be thy good pleasure, O
Lord, that love and brotherhood dwell in our portion,' &c. R. Jochanan,
when he had finished his prayers, was wont to say thus, 'Let it be thy
good pleasure, O Lord, to take notice of our reproach, and to look upon
our miseries,'" &c. In like manner,
1. Our Saviour, while he delivers this
form to his disciples, does not weaken the set forms of the church; nor
does he forbid his disciples not to use private prayers: but he delivers
this most exact summary of all prayers, to be added, over and above, to
our prayers; his most perfect to our most imperfect.
2. The apostles, sufficiently
accustomed to the manners of the nation, could not judge otherwise of
this form. In interpreting very many phrases and histories of the New
Testament, it is not so much worth, what we think of them from notions
of our own, feigned upon I know not what grounds, as in what sense these
things were understood by the hearers and lookers on, according to the
usual custom and vulgar dialect of the nation. Some inquire by what
authority we do subjoin or superadd the Lord's Prayer to ours; and feign
arguments to the contrary out of their own brain. But I ask, whether it
was possible that the apostles and disciples, who from their very
cradles had known and seen such forms instituted for common use, and
added moreover to the set prayers and others, should judge otherwise of
this form given by our Lord; which bore so great conformity with those,
and with the most received rite and custom of the nation?
IV. That church held it for a just
canon, and that indeed no discommendable one neither, He that prays
ought always, when he prays, to join with the church. Which is not
strictly to be understood only of his presence in the synagogue (that is
elsewhere and otherwise commanded many times over), but wheresoever in
the world he be placed, yea, when he is most alone, that he say his
prayers in the plural number: for thus the Gloss explains it, Let
none pray the short prayer (that is, one different from the set
prayers) in the singular number, but in the plural. In which
number our Saviour teacheth us also to pray in this form; and that upon
very good reason, when, in whatsoever solitude or distance we are, yet
we ought to acknowledge ourselves joined with the church, and to pray
for her happiness as well as for our own.
[Our Father which art in heaven.]
I. This epithet of God was very well known among the Jews, and very
usual with them:
"Our Father which art in heaven,
deal so with us as thou hast promised by the prophets." And in another
place this is thrice recited; "Whom have we whereon to rely, besides
our Father which is in heaven?" "Blessed are ye, O Israelites; who
cleanseth you? Your Father, who is in heaven." "Ye gave not to
your Father, who is in heaven, but to me the priest."
II. But in what sense did the Jews
call God their Father in heaven, when they were altogether
ignorant of the doctrine and mystery of adoption, besides that adoption
whereby God had adopted them for a peculiar people? I answer, For that
very cause they were taught by God himself so to call him,
Exodus 4:22,
Deuteronomy 32:6, &c. Nor was there any among them who not only
might not do this, but also who ought not to do it. While the heathen
said to his idol, 'Thou art my father,'
Jeremiah 2:27, the Israelite was bound to say, Our Father which
art in heaven,
Isaiah 63:16, 64:8.
III. When Christ useth this manner of
speech so very well known to the nation, does he not use it in a sense
that was known to the nation also? Let them answer who would have the
Lord's Prayer to be prayed and said by none but by those who are indeed
believers, and who have partook of true adoption. In what sense was our
Saviour, when he spake these words, understood of the hearers? They were
thoroughly instructed, from their cradles, to call God the Father in
heaven: they neither hear Christ changing the phrase, nor curtailing
any thing from the latitude of the known and used sense. Therefore let
them tell me, Did not Peter, John, and the rest of the apostles, think
that it was as lawful for all Christians to say to God, Our Father
which art in heaven, as it was lawful for all Jews? They called God
Father, because he had called them into the profession of him,
because he took care of them, and instructed them, &c. And what, I
beseech you, hinders, but all Christians, obtaining the same privileges,
may honour God with the same compellation? There is nothing in the words
of Christ that hinders, and there is somewhat in the very phrase that
permits it.
9,10. After this manner therefore
pray ye: Our Father which art in heaven, Hallowed be thy name. Thy
kingdom come. Thy will be done in earth, as it is in heaven.
[Hallowed be thy name. Thy kingdom
come.] This obtained for an axiom in the Jewish schools; That
prayer, wherein there is not mention of the kingdom of God, is not a
prayer. Where these words are also added: "Abai saith, Like to this
is that of Rabh to be reckoned, that it is a tradition I have not
transgressed thy precepts, nor have I forgotten them" (they are the
words of him that offereth the first-fruits,
Deuteronomy 26:13). "'I have not transgressed,' that is, by not
giving thanks: 'And I have not forgotten them'; that is, I have not
forgot to commemorate thy name, and thy kingdom."
[Thy will be done, as in heaven,
&c.] "What is the short prayer? R. Eliezer saith, Do thy will in
heaven, and give quietness of spirit to them that fear thee
beneath," or in earth.
11. Give us this day our daily
bread.
[Our daily bread.] That is,
provide to-morrow's bread, and give it us to-day, that we be not
solicitous for to-morrow...
"The necessities of thy people Israel
are many, and their knowledge small, so that they know not how to
disclose their necessities; let it be thy good pleasure to give to every
man what sufficeth for food," &c.
13. And lead us not into
temptation, but deliver us from evil: For thine is the kingdom, and the
power, and the glory, for ever. Amen.
[Deliver us from evil.] "Rabbi
[Judah] was wont thus to pray: 'Let it be thy good pleasure to
deliver us from impudent men, and impudence; from an evil man, and
from an evil chance; from an evil affection, from an evil companion,
from an evil neighbour, from Satan the destroyer, from a hard judgment,
and from a hard adversary,'" &c.
[For thine is the kingdom, &c.]
I. In the public service in the Temple, the commemoration of the
kingdom of God was the respond; instead of which the people answered
Amen, when the priests ended their prayers. "For the tradition
is, that they answered not 'Amen' in the house of the sanctuary.
What said they then? Blessed be the name of the glory of his kingdom
for ever." Hence in the tract Joma (where the rubric of the day of
Expiation is), after various prayers recited, which, on that day, the
high priest makes, is added, "And the people answered, Blessed be the
name of the glory of his kingdom for ever and ever." See the places of
that tract noted in the margin. There a short prayer of the high priest
is mentioned, in which he thus concludes; "Be ye clean before Jehovah";
and these words are added, "But the priests and people standing in the
court, when they heard the name Jehovah pronounced out in its
syllable, adoring, and falling prostrate upon their face, they said,
Blessed be the name of the glory of his kingdom for ever and ever."
See also the tract Taanith, where a reason is given of this doxology in
the Gloss there.
II. This also they pronounced softly,
and in a gentle whisper, while they were reciting the phylacteries. It
is said of the men of Jericho, that they folded up the Schemah.
It is disputed what this means; "And R. Judah saith, That they made some
small pause after the reciting of this period, 'Hear, O Israel, the Lord
our God is one Lord': but they said not, 'Blessed be the name of the
glory of his kingdom for ever and ever.' But by what reason do we say
so? R. Simeon Ben Levi explains the mystery, who saith, Our father Jacob
called his sons, and said, 'Gather yourselves together, and I will
declare unto you.' It was in his mind to reveal to them the end of days,
and the Holy Spirit departed from him: he said, therefore, 'Perhaps
there is something profane in my bed, (which God forbid!) as it was to
Abraham, from whom proceeded Ishmael; and to Isaac, from whom proceeded
Esau.' His sons said unto him, 'Hear, Israel, the Lord our God is one
Lord'; as, in thy heart, there is but one; so, in our hearts, there is
but one. At that time our father Jacob began, and said, Blessed be
the name of the glory of his kingdom for ever and ever. The Rabbins
said, What shall we do? Shall we say this doxology? Our master Moses
said it not. Shall we not say it? Our father Jacob said it. Therefore it
was appointed to say it softly," &c.
You see how very public the use of
this doxology was, and how very private too. Being a response, it was
pronounced in the Temple by all with a loud voice; being an ejaculation,
it was spoken in the phylacterical prayers, by every single man, in a
very low voice. And you see how great an agreement it hath with the
conclusion of the Lord's prayer, "For thine is the kingdom," &c.
III. As they answered Amen, not
at all in the public prayers in the Temple, so they seldom joined it to
the end of their private prayers. In the synagogue, indeed, the people
answered Amen to the prayers made by the minister: and also at
home, when the master of the family blessed or prayed; but seldom, or
indeed never, any one praying privately joined this to the end of his
prayers.
And now, to apply those things which
have been said to the matter under our hands, consider the following
things:
1. That this prayer was twice
delivered by our Saviour: first, in this sermon in the mount, when he
was not asked; and afterward, when he was asked, almost half a year
after,
Luke 11.
2. That this conclusion is added in
St. Matthew, "For thine is the kingdom," &c.; but in St. Luke it is not.
In St. Matthew is added moreover the word Amen; but in St. Luke
it is wanting. Upon the whole matter, therefore, we infer,
I. That Christ, in exhibiting this
form of prayer, followed a very usual rite and custom of the nation.
II. That the disciples also, receiving
this form delivered to them, could not but receive it according to the
manner and sense of the nation, used in such cases: since he introduced
no exception at all from that general rule and custom.
III. That he scarcely could signify
his mind, that this prayer should be universally and constantly used, by
any marks or signs more clear than those which he made use of. For,
First, He commanded all, without any
exception or distinction, "After this manner pray ye"; and, "When ye
pray, say, Our Father," &c.
Secondly, As, according to the
ordinary custom of the nation, forms of prayer, delivered by the masters
to the scholars, were to be used, and were used by them all
indifferently, and without distinction of persons; so also he neither
suggested any thing concerning this his prayer, either besides the
common custom, or contrary to it.
Thirdly, The form itself carries along
with it certain characters, both of its public and private and constant
use. It may certainly with good reason be asked, Why, since Christ had
delivered this prayer in such plain words in his sermon upon the mount,
this command moreover being added, "After this manner pray ye," it was
desired again, that he would teach them to pray? What! had they
forgotten that prayer that was given them there? Were they ignorant that
it was given them for a form of prayer, and so to be used? But his seems
rather the cause why they desired a second time a form of prayer,
namely, because they might reckon that first for a public form of
prayer; since this might easily be evinced, both by the addition of the
conclusion so like the public response in the Temple, and especially by
the addition of Amen used only in public assemblies: therefore,
they beseech him again, that he would teach them to pray privately; and
he repeats the same form, but omits the conclusion, and Amen,
which savoured of public use. Therefore you have in the conclusion a
sign of the public use, by the agreement of it to the response in
the Temple; and of the private, by the agreement of it to the
ejaculation in the phylacterical prayers. A sign of the public use was
in the addition of Amen; a sign of the private use was in the
absence of it: a sign of both in the conformity of the whole to the
custom of the nation. Christ taught his disciples to pray, as John had
taught his,
Luke 11:1: John taught his, as the masters among the Jews had
theirs, by yielding them a form to be used by all theirs daily,
verbatim, and in terms.
16. Moreover when ye fast, be not,
as the hypocrites, of a sad countenance: for they disfigure their faces,
that they may appear unto men to fast. Verily I say unto you, They have
their reward.
[They disfigure their faces.]
That is, they disguised their faces with ashes; as he heretofore upon
another cause,
1 Kings 20:38: "In the public fasts every one took ashes, and put
upon his head. They say of R. Joshua Ben Ananiah, that, all the days of
his life, his face was black by reason of is fastings. Why is his
name called Ashur? (1
Chron 4:5). Because his face was black by fastings."
Here let that of Seneca come in; "This
is against nature, to hate easy cleanliness, and to affect nastiness."
17. But thou, when thou fastest,
anoint thine head, and wash thy face;
[But thou, when thou fastest,
anoint thine head, &c.] For those that fasted neither anointed
themselves nor washed. "On the day of Expiation it was forbidden to eat,
to drink, to wash, to anoint themselves, to put on their sandals, to lie
with their wives. But the king and the bride may wash their faces, and a
midwife may put on her sandals." See the Babylonian Gemara here. See
also the Babylonian Talmud in the tract Taanith, concerning other fasts,
and the fasts of private men.
They were wont to anoint their bodies
and heads upon a threefold reason:
I. For finer dress. "Anointing
is permitted to be used on the sabbath, whether it be for ornament, or
not for ornament. On the day of Expiation both are forbidden. On the
ninth day of the month Ab, and in the public fasts, anointing for dress
is forbid; anointing not for dress is allowed."
II. They anointed themselves
often, not for excess, or bravery, or delight, but
for the healing of some disease, or for the health of the body. He
that is troubled with the head-ache, or on whom scabs arise, let him
anoint himself with oil.
"A tradition of the Rabbins. It is
forbidden [in fasts] to wash a part of the body, as well as the
whole body. But if it be defiled with dirt or dung, let him wash
according to the custom, and let him not be troubled. It is also
forbidden to anoint a part of the body, as well as the whole body: but
if a man be sick, or if a scab arise on his head, let him anoint himself
according to the custom."
Hence, when the apostles are said "to
anoint the sick with oil, and to heal them,"
Mark 6:13, they used an ordinary medicine, and obtained an
extraordinary and infallible effect.
Hence that of St. James, chapter 5:14:
"Let the sick man call for the elders of the church, and let them pray
over him, anointing him with oil in the name of the Lord": that is, to
that ordinary medicine, namely, anointing for recovery of health, let
the prayers of the ministers of the church be used.
III. They used sometimes a
superstitious anointing of the head, and nothing differing from magical
anointing: He that mutters, let him put oil upon his head, and mutter.
this muttering is to be understood concerning the manner of
saying a charm upon the wound, or some place of the body that feels
pain; muttering over the wound; of which mention is made in the
tract Sanhedrim. Mention also is made in the tract Schabbath
now alleged, that some used this enchanting muttering in the name of
Jesus: "One being sick, a certain person came to him, and muttered upon
him in the name of Jesus of Pandira, and he was healed." And a little
after; "R. Eliezer Ben Damah was bitten by a serpent. James of Capharsam
came to heal him in the name of Jesus: but R. Ismael permitted him not,"
&c. See
Acts 19:13.
If the words of James before alleged
be compared with this cursed custom, they may well sound to this sense;
'It is customary for the unbelieving Jews to use anointing of the sick
joined with a magical and enchanting muttering; but how infinitely
better is it to join the pious prayers of the elders of the church to
the anointing of the sick!'
20-24. But lay up for
yourselves treasures in heaven, where neither moth nor rust doth
corrupt, and where thieves do not break through nor steal: For where
your treasure is, there will your heart be also. The light of the body
is the eye: if therefore thine eye be single, thy whole body shall be
full of light. But if thine eye be evil, thy whole body shall be full of
darkness. If therefore the light that is in thee be darkness, how great
is that darkness! No man can serve two masters: for either he
will hate the one, and love the other; or else he will hold to the one,
and despise the other. Ye cannot serve God and mammon.
[If thine eye be single. If thine
eye be evil.] That the business here is about a covetous, or a not
covetous mind, may be gathered,
I. From the context on either hand:
for, verse 20, 21, the discourse is concerning treasures either earthly
or heavenly, and, verse 24, concerning serving either God or Mammon.
II. From a very usual manner of
speech of the nation. For a good eye, to the Jews, is the same
with a bountiful mind; and an evil eye is the same with a
covetous mind. "This is the measure of the Truma" (or, of the
oblation yielded to the priests), A good eye yieldeth one out of
forty; that is, the fortieth part. "The school of Shammai saith, One
out of thirty. A middling eye, one out of fifty. And an evil eye, one
out of sixty. He that gives a gift, let him give with a good eye:
and he that dedicates any thing, let him dedicate it with a good eye."
See
Matthew 20:15. Hence covetousness is called the lust of the eyes,
1 John 2:16. Therefore our Saviour shows here with how great
darkness the mind is clouded and dimmed by covetousness, and too much
care of worldly things.
26. Behold the fowls of the air:
for they sow not, neither do they reap, nor gather into barns; yet your
heavenly Father feedeth them. Are you not much better than they?
[The fowls of the air, they sow
not, &c.] "Have you ever seen beasts or fowls that had a workshop?
And yet they are fed without trouble of mind," &c. See also Midras
Tillin.
30. Wherefore, if God so clothe
the grass of the field, which today is, and tomorrow is cast into the
oven, shall he not much more clothe you, O ye of little
faith?
[O ye of little faith.]
Small of faith, a phrase very frequent in the Talmudists. He that
prayed with a loud voice, is to be numbered among those that are little
of faith. The Israelites in the wilderness were of little faith.
R. Abuhabh in the preface to Menorath hammaor; "R. Eliezer saith,
'Whosoever hath but a small morsel in his basket, and saith, What have I
to eat to-morrow, behold, he is to be reckoned among those of little
faith.'"
34. Take therefore no thought for
the morrow: for the morrow shall take thought for the things of itself.
Sufficient unto the day is the evil thereof.
[Sufficient to the day is the evil
thereof.] There is enough of trouble in the very moment.
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