TA

trate themselves upon the ground. Equals lay their right hand upon their bosom and iucline their bodies a little to equals. Various expressions were used also in saluting:as, Peace be to thee; Be thou blessed of Jehovah; May Jehovah be with you. Similar forms are still observed in the east, according to modern travellers.-Brethren. Many manuscripts read friends. The Jews were accustomed to treat other nations scornfully, and to restrict their friendly offices to a narrow circle of their own friends or sect. Jesus inculcates universal charity and courtesy.—What do ye more than others? What act of singular virtue or distinction is it, to salate, or treat politely, only those who make the same return? worse men do as much as that.-The publicans. Or, as Griesbach reads, the Gentiles, or heathen, salute those that salute them. But the followers of Christ were to aspire after wider sympathies, more diffusive charity and civility.

48. Perfect. It is not perfection in general that is here urged, but, as the connection shows, perfection of charity; completeness, roundness, expansiveness of benevolence. In this virtue, we are not to take imperfect, narrow man as our model, but God, whose benevolent regards extend to the family of man, rich and poor, sinner and saint, bond and free; whose tender mercies are over all his works and creatures. We, like him, though not equally with him, for that would be impossible, are

to be impartial in our feelings and conduct towards our race, kiud to all, loving all, praying for all, treating all as brethren. What a subline appeal to the sensibility of man, that he should imitate the glorious Parent of all; that, leaving the contracted spirit of clanship, or nationality, or sectarianism, he should aspire after that grand charity, which, like the Providence and Grace of God, encircles in its generous embrace the whole brotherhood of man! So Jesus taught, and so he nobly lived. Precept and practice harmonized perfectly in him.

CHAPTER VI.

1. Our Lord had been speaking of the wrong construction put upon many of the Mosaic precepts by the Scribes and Pharisees; and he sets upa much higher and purer standard of virtue than theirs. He now proceeds to show that in their religious acts, as well as opinions, there was a corrupt motive; and that his disciples should act from far better principles. — Alms. The original text, according to the judgment of the best editors, reads righteousness instead of alms. The sense then would be,-Do not your deeds of righteousness, your religious duties, from motives of vanity. This verse is a general text to the remarks which follow in verse 2, upon alms; verse 5, upon prayer; and verse 16, upon fasting. goes on to specify what religious duties should not be performed for the sake of publicity.-To be seen

He

of them. The strength of the prohibition lies in these words. Jesus does not condemn public acts of virtue and benevolence. It would be inconsistent with his own injunction, Mat. v. 16. But he forbids such acts being done for the sake of being seen of men, from a love of ostentation. Such motives vitiate the apparently good deed. A man that ever acts virtuously, so far as we can see, may be influenced by such selfish or ambitious views, as to lose the solid reward of virtue, the favor of God. Thus the Scribes and Pharisees lost the approbation of Jesus and their Creator. Mat. xxiii. 5.

2. Doest thine alms. The first specification relates to alms-giving. He contrasts the practices of the times with the pure principles of his religion, and unveils the worthlessness of an action, however good seemingly, which is prompted by a desire of the applause of men.Do not sound a trumpet before thee. We have similar phrases at the present day to blazon; to trumpet; to make a flourish of trumpets. It is not clear that any custom is actually described here, but a figurative expression is used to teach that we should not make a show of our charities to acquire human praise. Reference is made in general, perhaps, to eastern customs. 2 Kings ix. 13. Stage-players and gladiators were brought into the theatres with sound of trumpets. The Persian dervises, a kind of religious beggars, according to Chardin, carry horns with them, which they blow when any thing is given

them, in honor of the donors. A Burman convert, reading the Sermon on the Mount, exclaimed "How unlike our religion is this! When Burmans make offerings at the pagodas, they make a great noise with drums and musical instruments, that others may see how good they are."-The hypocrites, i. e. Scribes and Pharisees. Mat. xxiii. 13, 14, 15, 29. The word in Greek means actors. It was the custom among the ancients for actors or stageplayers to wear masks. Hence the force of the word in morals and religion. It describes those who act under a mask; who profess to be good, but within are bad; who personate, like stage-actors, an assumed character. It has been well said, that hypocrisy is the tribute which vice pays to virtue.—In the synagogues and in the strets. The Scribes and Pharisees took the most public opportunities of doing their religious duties, that they might be noticed and applauded.They have their reward. They obtain the reward they desire; the praise of men; the poor return for their ostentation and hypocrisy. They cannot look for any further reward. The higher recompense of virtue and God's favor cannot be theirs.

3. Let not thy left hand know, &c. A proverbial expression. The sense is, Make no exertion to publish your benevolence; on the contrary, let it hardly be known to yourself. The alms box stood in Jewish synagogues on the right hand of the passage into the house; hence the peculiar force and beauty

of saying that the left hand should not know of the alms which the right hand bestowed.

4. That thine alms may be in secret, i. e. may be secretly given. These directions refer more to the spirit than to the manner of bestowing charities. Gifts to the destitute are necessarily sometimes public. The rule of our Master is violated only when the motive of beneficence is, to be seen and praised by mankind. It is the disposition of heart that makes the giver's alms acceptable or not, in the presence of the Great Spirit.-Seeth in secret. Sees the hidden virtues, the private charities, the unobtrusive benevolence of his children on earth.-Reward thee openly. If never before, at least in that judgment when the secrets of all hearts shall be laid open, and the great question will be, what good deeds we have done to the poor, the sick, afflicted, and friendless. Mat. xxv. 34-36.

5. When thou prayest. The second topic is prayer. He warns his hearers against three errors and sins: verse 5, Hypocrisy; verse 6, Distraction of mind; verse 7, Vain Repetitions. Synagogues. There was no harm in praying in a synagogue. Here is no prohibition against social, public prayer. But praying there to be seen by men, using a public resort for private devotion, was ostentatious and censurable. We learn that such was

the practice among the Jews.-Corners of the streets. The Scribes and Pharisees had fixed hours of prayer, as the Mahometans have now, and they took care to be in the most conspicuous places at those times, that their devotions might attract notice. In the Jerusalem Talmud is this sentence: "I observed Rabbi Jannai standing and praying in the streets of Trippor, and going four cubits, and then praying the additionary prayer.”

6. Thy closet. The Jewish houses contained an upper apartment for retirement, a kind of private chapel. In Mat. xxiv. 26, the same word is translated "secret chambers." There were two reasons for this injunction: one, that ostentation might be avoided; the other, that attention of mind might be secured. It is not to be supposed that Jesus forbade public worship, or family devotion, when he thus rebuked the publicity of Jewish prayers. His command is, that private prayer should be in private, He authorized social prayer by his own example, and that of his disciples. John xvii. Acts i, 24, iv. 24.-Is in secret. Is present, unseen, in your chamber of devotion. -Seeth in secret. A declaration of his spirituality and omniscience. Reward thee. An encouragement to faith and perseverance in devotion. Hundreds of precious assurances like this are scattered throughout the Scriptures,

7. Use not vain repetitions. Or, babbling repetitions, or many idle words. This is expressed by one word in Greek, which is derived from Battus, the name of a Lybian king, who stammered; or from the name of a Greek poet, who indulged in tautologies. The sense is, that the worshipper should not needlessly repeat or amplify expressions. This was done to a great extent, by both Jews and Pagans, and carried the idea that the Deity required to be informed particularly of their wants, and was induced to supply them by reiterated supplications. Such maxims as these were in the Jewish Schools: "Every one that multiplies prayers shall be heard." "The prayer which is long shall not return empty." Their practice was in accordance with these sayings.-As the heathen do. As specimens of the vain repetitions of the heathen, see 1 Kings xviii. 26; and Acts xix. 34. -They shall be heard. Or, more correctly, shall make themselves heard. Their much speaking. Their error was, that they supposed that the gods were altogether such as themselves; that they must be informed of the necessities of their supplicants, and wearied by importunity until they granted their requests. Our Lord, like Solomon, Ecc. v. 2, says, "Let thy words be few;" and with the Son of Sirach, Ecc. vii. 14, "Make not much babbling when thou prayest." Yet it is vain repetitions he especially discountenances. Repetition may sometimes express a higher fervor of devotion. Mat. xxvi. 39, 42, 44.

8. Your Father knoweth what

things ye have need of. Jesus does not by any means mention this as a reason why men should not pray, but as a reason why they should not pray as the heathen did, with long, reiterated, verbose expressions. Prayer is not designed to inform God of any thing; not even of our desires; for they are known to him better than we can express them. But it is communion of spirit with spirit. It is aspiration towards heaven and heavenly things. It is homage, gratitude, confession, supplication from the finite child to the Infinite Father. On this ground it is defensible, and with these views it should be performed. So Christ and his disciples taught and practised.

9-13. For the parallel passage, see Luke xi. 2-4.

The Jewish teachers were accustomed to give their disciples forms of prayer. John the Baptist taught his disciples how to pray. Luke xi. 1. It was natural therefore for the disciples to desire, and for the Saviour to give a model of devotion. This model has usually gone under the name of the Lord's Prayer, because our Lord composed it. The sentences, however, are partly drawn from the public liturgies of the Jews. But the work of selecting, combining, and arranging them exhibits as plainly the wisdom of our Master, as if every word had been original. Here, as upon other occasions, he hesitated not to weave into his instructions the holy sayings, and fitly spoken words, of prophets and priests before him; for they were embalmed in the dearest associations of his auditors.

This prayer, rising above the narrowness of Jewish notions, possesses that comprehensiveness and adaptedness becoming a universal religion, and forms an epitome of Christianity. It breathes the spirit of filial faith in God, and fraternal affection for man. It may be viewed as a compend of the leading topics of devotion; suitable in all ages, places, and conditions of the world. Every sentence is a text for a variety of subjects, which might be comprehended under it. From the practice of the disciples, we learn that this form was not given to them or us for exclusive and constant use, but as descriptive of the substance and spirit of true devotion.

9. After this manner therefore pray ye. Take this as the pattern of your devotions.-Our Father. It has been observed that the word our, beginning this prayer, beautifully intimates that in our private supplications love to man and love to God should be inseparable. In the secret chamber we should not forget our social condition. By the endearing appellation of Father, the infiniteness and awfulness of the Deity are brought down to a level with our finite minds and timid faith. From Jesus we have received the spirit of adoption, whereby we can cry, Abba, Father, before the dread majesty of the Sovereign of the universe.-Which art in heaven. Boundless, pure, tranquil, glorious, like the spreading skies above us, is the Being whom we worship. But more than this. He dwells not peculiarly in the material heavens any more than elsewhere. He dwells in the spiritual heaven, of which the sky is but

an emblem; the heaven of spiritųality, holiness, love, and mercy. Those who imitate him, as dear children, are entering into the same heaven of blessedness.-Hallowed be thy name. May thy name be sanctified, or mayest thou be revered. This is the first petition. It is a prayer that idolatry, profaneness, and blasphemy may come to an end, and that the true worship of God may be established throughout the world. 1 Peter iii. 15. John iv. 21, 23.

10. Thy kingdom come. The kingdom of God, the kingdom of heaven, the kingdom or reign of the Messiah, are equivalent terms. This second petition means therefore, May the reign of truth, the sway of the Christian religion, be extended everywhere; may Jesus Christ rule as the moral King, the spiritual sovereign of the globe. The Jews were accustomed to say: "He prays not at all in whose prayer there is no mention of the kingdom of God."-Thy will be done, in earth as it is in heaven. Better, on earth. Religion may have spread the knowledge of God everywhere, and yet his will may not be perfectly obeyed. This is a supplication that the diffusion of truth may be followed by the prevalence of a heavenly obedience to the truth, and to God. In using these words, we pray that men, like angels, may submit their wills to the will of God; obey his laws; and yield, and yield cheerfully, to the wholesome chastenings of his Providence. "This comprehensive petition is the most humble, as well as the most prudent that can be offered up from the creature to the Creator; as it supposes the Supreme