Chapter 6

1 Christ continueth his sermon in the mount, speaking of alms, 5 prayer, 14 forgiving our brethren, 16 fasting, 19 where our treasure is to be laid up, 24 of serving God, and mammon: 25 exhorteth not to be careful for worldly things: 33 but to seek God’s kingdom.

1. Take heed. From a discussion of true righteousness (ch. 5) Christ now turns to the practical application of righteousness to the duties of the citizen of the kingdom of heaven (ch. 6; see DA 312). Christians are to avoid making a show of their acts of worship and benevolence. In three examples—acts of charity (vs. 2–4), prayer (vs. 5–8), and fasting (vs. 16–18)—Jesus contrasts the old practices of Judaism with the exalted ideals of the kingdom of heaven (see on Matt. 5:22; Mark 2:21, 22).

Alms. Gr. eleeµmosuneµ, “almsgiving.” Textual evidence favors (cf. p. 146) the reading dikaiosuneµ, “righteousness,” or “piety.” Either meaning fits the context. If the reading “righteousness” is adopted, then the three specific illustrations of almsgiving, prayer, and fasting are intended to be examples of the principle stated in v. 1.

The three illustrations given probably represent the three most commonly observed forms of Pharisaic “righteousness.” It should be observed that Christ in no way objects to religious acts; He is concerned only that they be prompted by pure motives and be performed without ostentation.

Before men. That is, paraded before them with the objective of attracting their attention and admiration (see on v. 2).

To be seen. Gr. theaomai, “to gaze upon,” “to see.” The English words “theater” and “theatrical” are from this root. Pious acts performed “before men, to be seen of them,” were designed to earn the adulation of men.

Of your Father. Literally, “from the side of your Father.”

2. Sound a trumpet. Whether the illustration of almsgivers having a trumpet sounded to herald their gifts is to be understood literally or as a graphic figure of speech similar to our colloquial, “Don’t blow your own horn,” is not certain. There is no actual instance in Jewish writings of this practice, though it is attested in other ancient lands of the Orient. The expression “as the hypocrites do” may at first glance seem to suggest that Christ was stating a literal fact; however, the “hypocrites” may also have been blowing only metaphorical trumpets. Be this as it may, Christ is rebuking the evil of giving great publicity to deeds of charity.

Hypocrites. Gr. hupokritai, from a verb meaning “to pretend,” “to feign.” The Jews provided for the poor by an assessment upon the members of the community based upon ability to pay. The funds thus acquired were augmented by voluntary gifts. In addition, appeals for contributions were from time to time made at public religious gatherings in the synagogues, or at open-air meetings generally conducted in the streets. On these occasions men were tempted to pledge large sums in order to win the praise of those assembled. There was also a practice of permitting the one who contributed an unusually large gift to sit in a place of honor by the side of the rabbis. Love of praise was thus all too frequently the motive in these gifts. It was also the case that many pledged large sums but later failed to make good their promises. Jesus’ reference to hypocrisy doubtless included this form of pretense.

The streets. See on v. 5.

Have glory of men. Or, “be praised by men” (RSV).

Verily. See on ch. 5:18.

Have their reward. The Greek brings out the idea that they received payment of their wages in full. The word here translated “have” occurs frequently on receipts in ancient Greek papyri with the meaning, “paid in full” or “received payment of.” The hypocrites, Jesus says, have received all the payment they will ever get. They practiced charity strictly as a business transaction by means of which they hoped to purchase public admiration; the relief of distress was no concern of theirs. The reward they desired is the one they will receive, but that is all.

3. When thou doest alms. The word “thou” is singular. Jesus addressed each member in His audience personally. Concerning the responsibility of the rich toward the “poor” as set forth in the law of Moses see on Lev. 25:25, 35; Deut. 15:7, 11.

Thy left hand. It is said that among the Arabs the right and the left hand are figurative of close friends. There is no need, Jesus says, for closest friends to know about one’s pious deeds. In this graphic figure of speech Christ uses the hyperbole of emphasis. He does not mean that almsgiving is always to remain a complete secret (MB 80). Paul commended the generosity of the Christians of Macedonia (Phil. 4:16) and wrote to the Corinthians that their “zeal” had “provoked very many” to be active for God (2 Cor. 9:2). What Jesus does mean is that Christians are not to perform acts of charity in order to secure the praise and honor of men.

4. In secret. The Mishnah (Shekalim 5. 6, Soncino ed. of the Talmud, p. 21) refers to what it calls a “chamber of secret gifts” within the Temple area where the devout might deposit their gifts in secret and where the worthy poor might also come in secret for help in meeting needs for which they were otherwise unable to provide.

Seeth in secret. That is, God sees the secret motives of the heart that prompt action, and it is for these motives rather than for the deeds themselves that men will “have praise of God” on the day of judgment (1 Cor. 4:5; cf. Rom. 2:16).

Openly. Important textual evidence may be cited (cf. p. 146) for the omission of this word. In the last day “every man’s work shall be made manifest” (1 Cor. 3:13; cf. Matt. 25:31–46; 1 Cor. 4:5). It is when Christ appears that He will reward every man according to his works (Matt. 16:27; Rev. 22:12). Christians “are not to think of reward, but of service” (MB 81).

5. Prayest. See on vs. 3, 6, 7, 9.

The hypocrites. See on v. 2.

Standing. Reference here is to the stated hours of prayer, morning and evening (see on Luke 1:9). The Temple and synagogues were, of course, the usual places of prayer. Those who were unable to pray at these appointed places could pray in the field, in the home, or upon their bed. Later tradition designated certain prayers to be uttered while one was standing, others, while one was sitting, walking, riding an ass, sitting or lying upon a bed (Talmud Berakoth 30a, Soncino ed., pp. 183, 184; Midrash on Ps. 4, sec. 9 [23b], cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 1, p. 399).

Corners of the streets. These were the places where business was commonly transacted. If the stipulated hours of prayer found the Pharisees on these street corners, they would strike an attitude of prayer and in a loud voice rehearse the formal phrases they commonly used in prayer. Many doubtless made it convenient to be abroad during these hours.

May be seen of men. See on vs. 1, 2.

Verily. See on ch. 5:18.

Have their reward. See on v. 2. The Greek is identical.

6. But thou. See Isa. 26:20 (cf. 2 Kings 4:33). The word translated “thou” is in the emphatic position, and is in the singular.

Prayest. The verb is in the singular. Jesus addresses each member of His audience personally.

Thy Father. See on v. 9.

In secret. The expression probably means, “Who hears what is said in secret,” as the context implies. See on v. 4.

Seeth in secret. What is concealed from the eyes of man is manifest to God. He sees what is done in secret (see on v. 4).

Openly. See on v. 4.

7. When ye pray. Or, “in praying.” What follows is a continuation of the subject, not the introduction of a new one.

Use … vain repetitions. Gr. battologeoµ, a word occurring only here in the NT, for which the following meanings have been suggested: “to speak stammeringly,” “to say the same thing over and over again,” “to babble,” “to rattle off,” “to speak without giving thought to what is spoken.” Jesus did not proscribe all repetition, for He Himself used repetitions (ch. 26:44).

As the heathen do. Compare 1 Kings 18:26; Acts 19:34. Tibetans believe their prayer wheels repeat the same prayer countless thousands of times without thought or effort on the part of the worshiper.

Much speaking. See the foregoing.

8. Your Father knoweth. Important textual evidence (cf. p. 146) may be cited for inserting the word “God” before “your.” Prayer does not provide God with information of what He would otherwise be unaware, nor is it intended as a means of persuading Him to do what He would otherwise be unwilling to do. Prayer links us with the Omniscient One, and conditions our wills to cooperate effectively with His will.

9. After this manner. That is, after this pattern—not necessarily after these identical words—a pattern in content but not necessarily in form. The context indicates that this prayer is set forth as a model in contrast with the “vain repetitions” and “much speaking” of heathen prayers, characteristics that had been adopted by the Pharisees (see on v. 7). Citizens of Christ’s kingdom were told, “Be not ye therefore like unto them,” but “after this manner therefore pray ye” (vs. 8, 9).

It is interesting to note that the various thoughts expressed in the Lord’s Prayer, and often the words themselves in which the thoughts are expressed, may be found in either the OT or in Jewish ritual prayers known as HaРKaddish. Inasmuch as the thoughts expressed in the Lord’s Prayer were already current in Jewish prayers in the time of Christ, we may explain the parallel on the basis that everything good in Judaism, including the sentiments expressed in its prayers, originally came from Christ (see PP 366, 367; DA 52). All that He had given His people was good, and He acknowledged it (ch. 5:17, 18); but around these revelations of divine truth had sprung up a dense growth of human tradition and formal worship that well-nigh obscured that which was essential to salvation (see on ch. 5:17, 19, 22). This was strikingly true of the prayers the rabbis intoned and taught the people to repeat.

Prayer had become lengthy and repetitious, and its sincerity of thought and expression obscured by an impersonal literary form, beautiful in phraseology but too often lacking in sincerity of spirit (see on vs. 7, 8). In the Lord’s Prayer Jesus rescued from the mass of literary verbiage that which was essential and restored it to a simple and compact form whose meaning could be comprehended by the most simple soul. Thus, while reflecting to a certain extent the prayers of Judaism, the form of the Lord’s Prayer is nevertheless an inspired and original prayer in its own right. Its originality inheres in its selection of petitions and in its arrangement. Its universal acceptance reflects the fact that it expresses more perfectly than any other prayer the fundamental needs of the human heart.

Pray ye. The word “ye” is emphatic in the Greek. It should be remembered that Jesus was addressing Himself particularly to the Twelve, the new charter members of the kingdom of heaven (see on ch. 5:1, 2). Here, the word “ye” stands in contrast with the “hypocrites” of ch. 6:2 and the “heathen” of v. 7.

Our Father. First in every prayer should be a recognition of our sonship to the heavenly Father. We may be unworthy to address Him as “Father,” but whenever we do so in sincerity He receives us with rejoicing (see Luke 15:21–24) and acknowledges us as His sons indeed. The fact that He is our Father binds us together as Christians in the great, universal fellowship of faith with all men who in sincerity and truth recognize the Father of our Lord Jesus Christ.

Which art in heaven. In spite of the close, personal relationship between their “Father” in heaven and themselves, His earthborn sons will nevertheless always be aware of His infinite majesty and greatness (see Isa. 57:15) and of their own utter insignificance (see Matt. 6:5). The consciousness that “God is in heaven, and thou upon earth” (Eccl. 5:2) brings to the contrite heart the spirit of reverence and humility that is the first condition of salvation.

Hallowed. Gr. hagiazoµ, “to regard [or “treat”] as holy,” related to the adjective hagios, “holy.” The name of God is honored in two ways: (1) by divine acts that lead men to acknowledge and reverence Jehovah as God (see Ex. 15:14, 15; Joshua 2:9–11; 5:1; Ps. 145:4, 6, 12), and (2) by men honoring Him as God and according Him the worship and obedience that are His due (see Isa. 58:13; Matt. 7:21–23; Acts 10:35; etc.).

Be thy name. In modern usage a name is little more than a tag by which a person may be identified. In Bible times, however, a person’s name was more intimately associated with him as an individual. Often it “stood for traits of character that the parent desired to see developed in the child” (PK 481). God’s name stands for His character (see Ex. 34:5–7). The significance the Jews attached to the divine name is reflected in the reverence with which they uttered it, or, more commonly, left it unarticulated or used a circumlocution for it (see Vol. I, pp. 170-173). The name of God is holy, or “hallowed,” because God Himself self is holy. We hallow His name by acknowledging His holiness of character and by permitting Him to reproduce that character in us.

The tense of the Greek word shows that the request is anticipatory, looking forward to the time when God’s holy name will be universally hallowed (cf. on v. 10).

10. Thy kingdom come. As to the nature of the “kingdom of heaven” and its central position in the teaching of Jesus see on ch. 4:17. As to the “kingdom of heaven” in the Sermon on the Mount see on ch. 5:2, 3. Christ here speaks, not so much of the kingdom of grace, as of the kingdom of His glory (MB 108), for which the kingdom of grace prepares the way and in which it culminates (see ch. 25:31). Such an interpretation is supported by the tense of the Greek verb. See on ch. 6:13.

Throughout the ages the promise that the kingdoms of this world would eventually become the kingdom of our Lord Jesus Christ (Rev. 11:15) has spurred the citizens of the kingdom of grace to holy living (1 John 3:2, 3) and to self-sacrifice in the proclamation of the good news of the kingdom (see Acts 20:24; 2 Tim. 4:6–8). In the minds and hearts of true Christians in all ages “that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13) has ever been uppermost and has inspired them to holier living.

Thy will be done. Christ now turns to the will of God, particularly as it affects this earth. When human hearts yield to the jurisdiction of the kingdom of divine grace, the will of God for them is accomplished. The tense of the Greek verb shows that this petition is also anticipatory. The request is for an end to the reign of sin and for the arrival of that moment when the will of God will be as universally accomplished upon this earth as it is throughout the other dominions of God’s creation.

11. Give us. In the first part of the Lord’s Prayer (vs. 9, 10) attention is directed to the Fatherhood, character, kingdom, and will of God. In the second part of the prayer (vs. 11–13) petition is made for the temporal and spiritual needs of man.

It was the “common people” who heard Christ gladly (Mark 12:37). For the most part these were humble fishermen, farmers, and workmen. Such was the company that now listened to Him on the hillside overlooking the Plain of Gennesaret and the Lake of Galilee (MB 39; DA 299). Employment was uncertain for many of them, living conditions were precarious, and there were perhaps few who had not known actual hunger and want at one time or another, owing to drought, oppressive taxation, and other hardships. As is usually the case, those who have but little of this world’s goods are more keenly aware of their dependence upon God for the necessities of life than are those who have enough and to spare.

Daily. Gr.epiousios, a word that appears in the NT only here and in Luke 11:3. Its exact meaning is uncertain. The single occurrence of the word in secular Greek literature throws little light on its meaning. Among the meanings suggested are the following: (1) necessary for existence, (2) for the present day, (3) for the coming day. The words of Matt. 6:34 tend to confirm the idea of a daily supply sufficient for life. See p. 106.

Bread. Even those who have an abundance of “bread,” and of this world’s goods, do well to remember that it is God who gives “power to get wealth” (Deut. 8:18), a lesson Jesus graphically portrayed in the parable of the Rich Fool (Luke 12:16–21). Everything that we have comes from God, and in our hearts there should ever be gratitude for His goodness. Our “daily bread” includes both physical and spiritual provisions.

12. Forgive. Gr. aphieµmi, a common word in the NT, frequently meaning “to send away,” or “to dismiss,” “to leave” (see Matt. 4:11; Mark 4:36; etc.). The meaning “to forgive” is probably based on the idea that the repentant petitioning soul is sent away in peace.

Debts. Gr.opheileÇma, a common word for legal debts (cf. Rom. 4:4), but used here of moral and spiritual indebtedness. Here sin is pictured as a debt and the sinner as a debtor. The parallel passage in Luke has “sins” (ch. 11:4). See on Matt. 18:28, 30; Luke 7:41–43.

As we forgive. That is, as it is our habit to forgive. Textual evidence is divided (cf. p. 146) between this and the reading “as we have forgiven,” implying that we dare not ask for forgiveness unless and until we have forgiven our fellow men. See on chs. 5:24; 18:23–35.

Our debtors. That is, those who have wronged us.

13. Temptation. Gr. peirasmos, “temptation,” also “trial,” or “test,” as in 1 Peter 4:12. The verb form, peirazoµ, is translated “prove” (John 6:6), “assayed” (Acts 16:7), “examine” (2 Cor. 13:5), and “try,” or “tried” (Heb. 11:17; Rev. 2:2, 10; Rev. 3:10). Even when the English word “temptation” is used to render peirasmos it is sometimes clear from the context that it means “test,” or “trial” (Acts 20:19; James 1:2; cf. 1 Peter 4:12). The Scriptures make it clear that God “tests,” or “proves,” men (see Gen. 22:1; Ex. 20:20; etc.) but never tempts them to sin (James 1:13).

The petition should perhaps be understood as a request, “Do not permit us to enter into temptation” (see 1 Cor. 10:13; see on Ps. 141:4). This part of the Lord’s Prayer is sometimes understood as a plea to God to remove all temptation from us. But God’s promise is not that we shall be protected from temptation, but that we shall be protected from falling (John 17:15). Too often we willfully place ourselves in the way of temptation (see on Prov. 7:9). Truly to pray “lead us not into temptation” is to renounce the ways of our own choosing and to submit to the ways of God’s choosing.

Evil. Gr. poneµros. In the form here used, poneµros may refer to either an evil thing or an evil person (see on ch. 5:39). It is not clear which is intended here. Some prefer “evil one,” that is, the devil, whereas others think that evil as a principle is intended. The conjunction “but” may seem to make “evil” parallel to “temptation” in the preceding clause; if so, “evil” probably refers to moral wrong.

Thine is the kingdom. This clause introduces the doxology to the Lord’s Prayer. Important textual evidence may be cited (cf. p. 146) for the omission of this doxology. It is not in Luke’s version of the prayer (Luke 11:4). However, the sentiment it expresses is certainly scriptural, and closely parallels 1 Chron. 29:11–13. A shorter doxology occurs in 2 Tim. 4:18.

The “kingdom,” “power,” and “glory” here ascribed to the Father certainly include the present kingdom of divine grace in the hearts of men, but look forward primarily to the glorious kingdom to be ushered in with the return of Christ to this earth to reign in power and glory (see on v. 10).

Amen. See on ch. 5:18.

14. If ye forgive. Compare Matt. 18:23–35; Mark 11:25, 26. See on Matt. 6:12.

Trespasses. Gr. paraptoµmata, from a verb meaning “to fall to one side.” Note that the word “debts” of v. 12 is from a different Greek word. The word paraptoµmata implies deviation from truth or uprightness. In the NT it seems to denote a conscious violation of right, one that, therefore, involves guilt.

Your heavenly Father. See on v. 9.

15. If ye forgive not. He who is unwilling to forgive others does not deserve to be forgiven. Furthermore, to extend forgiveness to him would be to condone his own unforgiving spirit. To expect of others what one is unwilling to do himself is the very essence of selfishness and sin. God’s unwillingness to forgive one who harbors an unforgiving spirit is based on the need of the unforgiving person to overcome a basic character defect. God could not forgive such a person and at the same time be true to His own righteous character. Only when we are right with our fellow men can we be right with God (see 1 John 4:20; see on Matt. 7:12).

Their trespasses. Textual evidence is divided (cf. p. 146) between retaining and omitting this phrase.

16. Moreover. Verses 16–18 record the third in the series of religious duties here considered (see on v. 1).

Fast. For fasting among the Jews see on Mark 2:18, 20. The reference is to voluntary, private fasting. To afflict the body for the sin of the soul is actually to dodge the issue and to miss the true nature of repentance, for sin is a disease of the soul rather than of the body (MB 87).

The hypocrites. See on v. 2.

Sad countenance. Jesus does not necessarily forbid a downcast look if it is genuine; He refers rather to the feigned appearance of the “hypocrites.”

Disfigure. Gr. aphanizoµ, “to make unseen,” or “to make unrecognizable.” Jesus here refers to the concealment, or hiding, of one’s true feelings by a simulated gloomy appearance—as an actor hides his own face under a mask—in a pretense of superior piety. When fasting, the “hypocrites” made a practice of going about unwashed, unshaven, and with unkempt hair and beard.

In the Greek there is an interesting play on words, “disfigure” and “appear” both being fromphainoµ. Though it is not possible to reproduce in English the full force of this play on words, the following free translation approximates the substance of Jesus’ statement: “they make their [true] faces [their real feelings] disappear in order that they [themselves] may appear,” etc.

Appear unto men. They sought to secure the attention of their fellow men, and with it a reputation for superior piety.

Verily. See on ch. 5:18.

Their reward. See on vs. 1, 2.

17. But thou. The Sermon on the Mount contrasts the philosophies of God and man. The teachings of Jesus—“but I say unto you” (ch. 5:22; etc.)—stand in opposition to those of the rabbis, and the lives of the citizens of the kingdom of heaven—“but thou” (ch. 6:6; etc.)—in contrast with those of the “hypocrites.”

When thou fastest. Jesus does not here commend fasting, nor does He condemn it. Whether a man fasts is a matter of concern to him alone. In fact, the very essence of fasting is the consciousness of personal need for doing so. The point in Jesus’ teaching is that fasting is to be a personal experience entered into because of that sense of need, and not as a pious formality or to earn a reputation for superior piety. There is no virtue in fasting simply because a man is commanded to do so.

Anoint thine head. Oil was a symbol of joy (Ps. 45:7; 104:15). The anointing of the head with oil was figurative of blessings received (chs. 23:5; 92:10). Citizens of the kingdom of heaven may fast, but when they do so they are to dress and appear as usual, because fasting is personal, and loses its meaning if done to “appear unto men to fast.”

Wash thy face. In contrast with the “hypocrites” when fasting (see on v. 16).

18. Appear not. There is nothing gloomy about the Christian religion, and the Christian who is gloomy in either word or appearance misrepresents the character of God (MB 88). It is a joyous privilege to be the sons of God (1 John 3:1, 2), and a gloomy countenance gives us the appearance of being orphans rather than sons.

But unto thy Father. Fasting is purely a matter between a man and his God, not between a man and his fellow men.

Which is in secret. See on v. 6.

Reward thee openly. See on v. 4.

19. Lay not up. Literally, “do not have the habit of laying up,” or “stop laying up.” The accumulation of worldly goods is generally motivated by a desire for security, and reflects fear and uncertainty for the future. Jesus points out to those who would be citizens of His kingdom that the possession of material wealth is a source of anxiety rather than a means of escape from it. The Christian will not be anxious concerning the material necessities of life because of his confidence that God knows his needs and will provide for them (vs. 31–34). As Paul later pointed out, this does not mean that the Christian will be indolent in providing for his own needs and for those of his family (1 Thess. 4:11; 2 Thess. 3:10; 1 Tim. 5:8). Matt. 6:19–21 appears to have been in poetic form, and may have been a proverb. See on Prov. 10:22.

Treasures. Gr. theµsaurous (see on ch. 2:11). Christ here refers to wealth in the broad sense of all material possessions. The love of money was the ruling passion of thousands in the time of Christ, as it is of millions today. In the Greek there is an interesting play on words.

Moth and rust. Symbols of various kinds of damage. Rust, Gr. broµsis, from bibroµskoµ, “to eat,” is literally something that eats, gnaws, or corrodes. Every material possession is affected in one way or another by loss, decay, depreciation, or deterioration.

Corrupt. Gr. aphanizoµ (see on v. 16). Aphanizoµ might here better be rendered “consume.”

Break through. Or, “dig through,” that is, through mud walls or walls of dried brick.

20. But lay up. See on Matt. 6:19; cf. Luke 12:33. In the Sermon on the Mount there is no injunction against the laying up of treasure provided it is laid up in the right place. Christ would have citizens of the kingdom of heaven make a sound investment of the time and strength their heavenly Father has seen fit to allot them in this life. All that a man owns in this life is merely lent to him by God; only the “treasure” he succeeds in laying up in heaven can truly be called his own.

Treasures in heaven. Such treasure is permanent, unaffected by the enemies of earthly treasure and the ravages of time. Investments in heavenly treasure appreciate with time, whereas those in earthly treasure inevitably depreciate in value.

21. Your heart be. Treasure is that on which a man sets his heart, regardless of intrinsic value. A child’s “treasures” may have little intrinsic worth, but they often mean as much to him as a king’s ransom. A man’s real interests lie where his “treasures” are.

22. Light. Gr. luchnos, “lamp,” not phoµs, “light.” Luchnos refers to the source of light or to the medium through which it shines, not to the light itself (see on ch. 5:15). Verses 22 and 23 provide an illustration of the principle stated in vs. 19–21. Excessive concern for the accumulation of worldly wealth is evidence of defective spiritual eyesight, of darkness in the soul (see v. 34). The “light” of the body is that insight that places a true relative value on the things of time and of eternity.

The eye. That is, the eye of the soul that gives a man heavenly vision, and that enables him to behold that which is invisible to the natural eyesight (see Rom. 1:20; cf. Heb. 11:27). Such eyesight is a guide to the soul in the same way that physical eyesight is a guide to the body.

Single. Gr. haplous, “simple” (as distinct from compound), “natural,” “sincere,” “absolutely true,” “without folds,” like an unfolded piece of cloth. In the present passage haplous stands in contrast with poneros, “evil” (see on v. 23). Its meaning here is closely parallel with the word “perfect” in ch. 5:48 (see comments there). The translation “sound” (RSV), meaning “well,” or “in a healthy condition,” is appropriate to the context. A Christian whose spiritual “eye” is “single,” or “sound,” is one whose insight and judgment make him a man of unaffected simplicity, artless, plain, and pure. He sees the things of time and eternity in true perspective.

Singleness of eyesight results in singleness of purpose, in wholehearted devotion to the kingdom of heaven and to the practice of its eternal principles (Phil. 3:8, 13, 14; MB 91). To be effective, vision must be focused and concentrated. In the same way, the man who desires true light in his soul must have his spiritual eyesight in sharp focus. Otherwise his vision will be blurred and his estimation of truth and duty will be faulty (see on Rev. 3:18).

23. But if. Compare Luke 11:34, 35.

Evil. Gr. poneros, here meaning “in poor condition,” “sick.” A man with an “evil” eye, says Robertson, is a man who keeps one “eye on the hoarded treasures of earth and roll[s] the other proudly up to heaven.” Spiritually walleyed, he sees double, with the result that he is double-minded (see on v. 24) and thinks it possible to enjoy all that earth has to offer and then to enter upon the eternal joys of heaven. Love of self has warped his vision to the extent that, like Eve, he sees things that are not so (see Gen. 3:6).

How great. Darkness of soul dwarfs the whole character and personality.

24. No man. Or, “no one.” Compare Luke 16:13.

Serve two masters. That is, two whose characters and interests are different (see next page under “The other”). It is no more possible to “serve two masters” than it is to focus the sight intently upon two things at one time or to concentrate the thought upon more than one idea at a given moment. To attempt to serve God with a divided heart is to be unstable in all one’s ways (see James 1:8). The Christian religion cannot accept the role of being one influence among many. Its influence, if present at all in the life, must necessarily be supreme and must control all other influences, bringing the life into harmony with its principles.

The other. Gr. ho heteros, that is, another of different kind or quality. When another of the same kind is intended the Greek word allos is used (see ch. 5:39). Although it might conceivably be possible to “serve two masters” whose character and interests are the same, it is certainly not possible to do so when their character and interests are in conflict.

Hold to the one. That is, be devoted to one of the two masters.

Ye cannot. There is no neutral position. He who is not wholly on God’s side is effectively, and for all practical purposes, on the devil’s side. Darkness and light cannot occupy the same space at the same moment of time. It is impossible to serve both God and mammon because their demands are irreconcilable. Those who serve mammon are its slaves, and do its bidding in spite of themselves (Rom. 6:16).

Mammon. Transliterated from the Aramaic mamon or mamonaХ, meaning “wealth” of every kind. It is not a proper name unless wealth be personified.

25. Take no thought. Gr. merimnaoµ, “to care for,” “to be anxious about,” “to think earnestly upon.” In Old English “to take thought” meant “to worry,” or “to be anxious.” Compare the uses of merimnaoµ in 1 Cor. 7:32; 12:25. Compare Luke 12:22–31. See on Ps. 55:22.

Jesus is not here recommending asceticism, nor does He place a premium on poverty. He does not affirm that a poor man or a careless man is more acceptable to God than a man of diligence and means. Jesus Himself counseled prudence in the management of personal and business affairs (see Luke 14:28–32). What He does condemn is the habit of worrying about the material things of life, especially about those that are over and above the necessities of life. He condemns the desire that leads to extravagance in any direction. The Christian will have a discriminating sense of the relative value of things, and his concern will be in proportion to that value. He will realize that wealth is not an end in itself, but a means to more important ends, and his supreme objective in life will not be to amass wealth.

Life. Gr. psucheµ, here designating physical life. For a discussion of other meanings of psucheµ see on ch. 10:28.

Meat. Gr. tropheµ, “food,” “nourishment.” All kinds of food are included in this term. It may include the flesh of animals taken as food, but is not restricted to that.

The important thing, Jesus says, that which should receive the greater attention, is the life itself. Food, important as it is, is not an end in itself, but rather a means to the end of supporting life. The man whose primary objective is to secure food and clothing has missed the most important thing in life. We should eat to live, not live to eat (cf. on Mark 2:27).

26. Behold. By three examples from nature Jesus illustrates the truth that God, the Author of life, provides those things that are necessary to maintain life, and that man, therefore, need not be unduly anxious about securing them. These three illustrations are the wild birds (v. 26), human growth (v. 27), and wildflowers (v. 28).

The fowls. Wild birds owe nothing to human care. It is God who gives them existence and who provides for them. At the same time He requires that they exercise the ability with which He has endowed them, of foraging for their food. Perhaps few men work as hard and as incessantly for a living as does the sparrow, particularly when it has a nest full of young to provide for. Similarly, God expects man to accept the responsibility of working for the necessities of life. But, says Jesus, it was not God’s purpose that man should consider such work the aim and end of life.

They sow not. The Creator has ordained natural laws that operate to produce food (Job 38:41; Ps. 145:15, 16; 147:9). The food is there, but the birds must go and get it.

Feedeth them. The One who provides for these creatures of the wild is the One who can be counted on to provide us with the necessities of life. God has promised these to us if we are willing to work for them. The desire for a superabundance of material things is implanted by the evil one, and inevitably leads men to attempt to amass more than their share of the good things of life. It is this perverted desire that fosters selfishness and leads to crime, violence, and war.

Better than they. If God provides so bountifully for the lesser creatures of His hand, will He not have even greater concern for the happiness and well-being of man?

27. Which of you? This is the second illustration of the principle stated in v. 25 (see on v. 26). Compare Luke 12:25.

Thought. That is, anxious thought (see on v. 25).

Stature. Gr. heµlikia, which may indicate either “age” or “stature.” Heµlikia is translated “age” in John 9:23; Heb. 11:11; etc., and “stature” in Luke 19:3; etc. Whether Christ spoke of an increase in height or in length of life is not certain.

28. Why take ye thought? Compare Luke 12:26, 27. Christ here points to the third illustration of the care of the Father for the creatures of His hand.

Lilies. Gr. krina. The exact identification is uncertain. Perhaps Jesus used krina as a general term for “wildflowers.” It has been suggested that He referred to the varicolored anemone, a common, colorful, and conspicuous wildflower of Palestine.

29. I say unto you. See on ch. 5:22. Compare Luke 12:27.

All his glory.The splendor of Solomon’s court was proverbial (1 Kings 10:1–13, 21; see Mishnah Baba Mezia 7. 1, Soncino ed. of the Talmud, p. 476).

Was not arrayed. Literally, “did not clothe himself.”

30. Wherefore. Christ now summarizes the principle implicit in the illustrations of vs. 26–28. Verses 30–34 repeat and emphasize the teaching stated in v. 25.

The grass. Probably associated with the wildflowers of v. 28, and therefore in a sense a continuation of the illustration of the “lilies.”

Oven. Twigs and grass were a common fuel in ancient ovens.

Much more. He who has given life will certainly bestow the lesser gifts of food and clothing. He will not stand idly by in capricious unconcern for the preservation of the life He has given. It is only reasonable to think that He is concerned.

Little faith. See on ch. 8:26.

31. Take no thought. See on v. 25. Life is more important than food, but the kingdom of God is more important than either. Man should concern himself only with that which is most essential.

32. The Gentiles seek. The pursuit of material things is not appropriate for citizens of the heavenly kingdom. It is not fitting that a son of God should turn from things of eternal value to seek for things no better than “the grass of the field, which to day is, and to morrow is cast into the oven” (v. 30). See on Isa. 55:1, 2; John 6:27.

Knoweth. This is the second reason for not devoting one’s life to the pursuit of material possessions—God knows what we need and He will provide for us.

33. Seek ye first. Compare Luke 12:31. The great purpose in man’s existence is that he “should seek the Lord, if haply” he “might feel after him, and find him” (Acts 17:27). Most men are engrossed in laboring “for the meat which perisheth” (John 6:27), for the water for which, when he drinks, he will thirst again (John 4:13). Most men “spend money for that which is not bread” and “labour for that which satisfieth not” (Isa. 55:2). Too often we are prone to make “all these [material] things” the main object of our search in life, in the vain hope that God will be indulgent with us, and, at the close of life’s journey, add to our brief span of threescore and ten years the eternal kingdom. Christ would have us make first things first, and assures us that things of lesser importance and value will be supplied to each according to his need.

The kingdom of God. See on chs. 3:2; 5:13; 6:10.

Added unto you. There is no such thing as security, apart from God and citizenship in His kingdom. The best cure for worry is trust in God. If we do our part faithfully, if we make the kingdom of heaven first in our thoughts and lives, God will take care of us on our walk through life. He will graciously “anoint” our heads with oil (see on v. 17), and our cup of experience will overflow with good things (Ps. 23:6).

34. Take therefore no thought. See on v. 25. Christians can be free from anxiety in the midst of the most distressing circumstances, fully assured that He who does everything well (cf. Mark 7:37) will make all things “work together for good” (Rom. 8:28). God knows all about tomorrow; we know not “what a day may bring forth” (Prov. 27:1). And He who knows all about tomorrow bids us to trust in His continued watchcare and to “take … no [anxious] thought” concerning its problems and perplexities. When tomorrow comes, its anticipated troubles often prove to have been wholly imaginary. Too many people permit themselves to be haunted by the ghost of tomorrow before tomorrow ever comes.

Christians should ever remember that God does not bestow help for tomorrow’s burdens until tomorrow comes; and it is their privilege to learn each passing day the truth of Christ’s words to Paul, “My grace is sufficient for thee” (2 Cor. 12:9; cf. ch. 4:16).

Sufficient unto the day. “Why worry about tomorrow?” Christ inquires. “Tomorrow will take care of itself when it comes.” Each day brings its own measure of toil and care, and wise is the man who learns not to try to bear tomorrow’s burdens today.

The evil thereof. Or, “the day’s own trouble” (RSV). See Prov. 27:1.

Ellen G. White comments

1    MB 79

1, 2 1T 193; 5T 133

1–4MH 32

1–6DA 312; SL 8

3     1T 192

3, 4 MB 80

4     MB 81, 85

5     GW 175; MB 83

5–92T 581

6     GW 254; MB 84, 88; SC 98; 2T 189; 5T 163

6–8MYP 247

7     MB 86

9     FE 309; GC 652; GW 210; MB 74, 102, 104, 106, 133; ML 289; PK 69; 5T 740

9–136T 357

10   CT 58, 229, 533; Ev 383; FE 210; GW 454; MB 107, 109; MM 23; 5T 613; 6T 438; 8T 35, 42, 251

11   COL 81; CS 164; MB 110; 6T 283

12   COL 247, 251; MB 113; SC 97; 3T 95; 5T 170

13   CG 328; GC 530; MB 116, 120; PK 69; Te 192; 7T 239

14, 15  MB 113; 3T 95; 5T 170

15   COL 251

16   MB 87

17–19MB 88

19   CS 142, 161; 2T 192, 575; 3T 250, 397, 549; 4T 53; 5T 464

19, 20  CS 35, 158, 209, 287; 1T 118, 169, 538, 539; 3T 208; 4T 44, 476; 5T 262

19–21CS 117, 137; 1T 151, 477, 494; 2T 241, 244, 678; 3T 478; 5T 258, 733

19–241T 349

20   CS 49, 232, 342; EW 49, 57, 67; GW 222; MB 89; 1T 142, 166, 170, 175, 191, 198, 226, 324; 2T 279, 653, 674; 3T 120, 249; 4T 49, 79, 119, 473; 5T 465; 9T 115

20, 21  LS 364; 1T 115; 2T 197; 3T 130, 546

21   CS 217, 343; MB 88; 1T 638, 698; 2T 59, 183, 663; 3T 546; 4T 104

21, 22  EW 112

22   AH 55, 308, 317, 464; CH 285; CS 129, 136, 147, 342; CW 80; Ev 654, 658; FE 340, 456; ML 95, 219; MM 141, 205; MYP 26, 45; 2T 397, 419, 444; 3T 391, 523; 4T 213, 221, 397, 561; 5T 110, 124, 499; 7T 239; 8T 124, 141; 9T 150

22, 23  FE 302; MB 91; TM 273

22–24DA 312

23   1T 333, 350; 2T 123; 5T 634

24   CS 214, 217; Ev 620; FE 181, 501, 502; MB 93; MM 115; MYP 114; PK 59; PP 167, 496; SL 92; TM 271, 398; 1T 404, 531, 539; 2T 128, 138, 150, 237, 263, 442; 3T 385, 478, 547; 4T 47, 82, 124, 251, 350; 5T 77, 83, 199, 280, 340, 481; 7T 71; 8T 203

24, 25  4T 628

25   2T 460

25, 26  MB 95

25–34DA 313; 2T 496

26   CG 58; Ed 117; MB 96; SC 86, 123

26–30FE 159; 4T 254

28   MB 96; SC 124

28, 29  CG 55, 413, 415; 3T 375; 4T 628

28–30COL 51; CT 179; Ev 149; FE 319; TM 191

28–33COL 19; MH 289

30   COL 81; MB 96; SC 124; Te 41; 1T 19, 173

31   CH 24; EW 58; 1T 500; 3T 140, 164; 4T 640, 642; 6T 407

31–33Ed 138; FE 414

33   AA 467; CS 22, 218, 225, 302; CSW 19, 66; CT 64; DA 121, 130, 330; FE 470, 484; MB 98; MM 50; MYP 314; 1T 500, 502; 2T 266, 399, 659; 3T 144, 397; 4T 425, 541, 610; 7T 164; 9T 54

34        CS 159, 227; DA 313; MB 100; MH 481; PP 294; 1T 697; 2T 641; 5T 200