Annotations Upon the New Testament, Matthew · Chapter 6
CHAP. VI.
Verse 1. TO be seene of men] The meaning is, to this end they did all their workes, that they might be admired by men, so that they might be seene and praised of them;foreign plus est quam videri, significat enim propriè spectari, id est, cum peculiari quadam attentione & admiratione videre, quod Poeta sic expressit, Digito monstrari & dicier hicest. Syrus hoc loco habet verbum quod significat accuratam contemplationem. and rested in this vaine glory, as in their last end.
Vers. 2. In the Synagogues] The word Synagogue is from the Greeke foreign to gather together, and it is applied to all things whereof there may bee a collection. But Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawfull to pray, preach, and dispute; but not to sacrifice.
The Temple at Jerusalem was the Cathedrall Church, the Synagogues as petty Parish-Churches belonging thereunto.
They have their reward] Not Gods reward, but theirs; for they are praised of men, for whose sake they exercised their virtues. Jerom.
Vers. 3. An hyperbolicall metaphore, by which he gives understanding to the hands. Piscator. Do it without any ostentation. Calvin. Dextera quid faciat, fas est nescire sinistram.
Vers. 5. As the Hypocrites] Christ commanded his Disciples, that they should not be as the Hypocrites; it is one thing to bee Hypocrites, another thing as the Hypocrites;In angulis platearum] Versio Aethiop. in angulis platearum portae. Respexit ad locorum orientalium consuetudinem, ubi multae plateae portis claudantur, & a se invicem distinguntur, Dilher. Elect. he would not have his to bee like the Hypocrites.
Vers. 7. He useth two words but in the same sense, foreign is a superfluous and putide repetition, foreign vaine garrulity.
Popish prayer in an unknowne Tongue is idle babling, in the rosary and canonicall houres the same things are repeated againe and againe.
Vers. 9. Yee] First the Disciples, and under them he meaneth all Christians.
Therefore] Hath a double reference, both to the sinfull manner dehorted from, and to the holy manner exhorted to. He reasoneth thus, the manner of hypocriticall and heathenish praying is sinfull, this manner here propounded is most holy, therefore pray in this manner: After this manner, or thus, or in this manner, it is a note of likenesse pointing unto the patterne following, that is, say Our Father, as Luke 11.21. Or if you use other words, let them bee according to this patterne.
As the Decalogue is distinguished by two Tables, so is this prayer as it were distributed into two Tables of petitions, the three first of which respect God, the three latter our selves and our Neighbour. In the petitions which directly respect God, the first prayes for the glory of God, the two other declare the reason of glorifying of him.
Which art in heaven] These aCalv. Instit. l. 3. c. 10.words signifie the majestie and power of God, Heaven the place thereof being put for the things themselves, and then the meaning is, which art of infinite greatnesse, and height, and power, and immortality.
Hallowed bSanctificari Dei nomen nihil aliud est quam suum Deo haberi honorem quo dignus est, ut nunquam de ipso loquantur vel cogitent homines sine summa veneratione. Calv. in loc. Hoc enim rogas ut quod semper sanctum est, sanctificetur in te. Austin.] We wish that honour to be given to God, which Hee is most worthy of; that men never thinke or speake of him but with exceeding great reverence; that God would not onelyonly deliver that holy name of his from all contempt and dishonour, but subdue all mankind to the worthy esteeming of it.
Vers. 10. We pray that God would exercise his power both in his word and Spirit, that the whole world may voluntarily submit unto him. Calvin.
Vers. 11. aSupersubstantiall Rhemist. Luke (as Dr. Fulke noteth) is the best interpreter of the Greeke word, who sheweth that it signifieth bread sufficient for every day, in which place our Remists themselves translate it daily. foreign vetus interpres quotidianum reddit, ut ex Hieronymo in hunc locum manifestum est. Atque ita omnes veteres authores Latinè legunt. Hieronymus supersubstantialem vertit quanquam in eo veterem versionem corrigere noluit. Itaque cautè quidam nostro tempore in vulgata editione pro quotidiana supersubstantialem posuerint, quod corporis cibo quem hic à nobis peti probavimus, minimè convenit. Maldonatus in loc. Panis nomine intelliguntur quaecunque ad hanc vitam spectant. Cartwright. Historia Christi ex 4. Evangelistis. foreign Graecis proprie significat quod nobis sustentandis aptum & accommodatum est. Noster dicitur panis quia nobis datur, & quia nostro labore parari debet. Gen. 3. 1 Thes. 5. Psal. 128. Hodie à Deo nobis dari precamur, ut sciamus nobis assiduè & in singulas horas à paterna ejus providentia hoc benestcium petendum. Deinde ut doceamur curam nostram non in longinquum tempus extendere. Adverbium hodie fraenandae nimiae aviditati additum est, ut discamus singulis momentis à Dei beneficentia pendere, & eo demenso contenti esse quod de die in diem nobis suppeditat. Calvinus in loc. Ob Quomodo panem, quem jam vocamus nostrum, petamus nobis dari Sol. Vocatur noster non quod jure debeatur, sed quia paterna Dei beneficentia in usum nostrum destinatus est.Why should the Latine Interpreter translate it here Supersubstantiall, and Luke 11. Daily, when one and the same Greeke word is used in both places, and it hath the same signification in each? Food and raiment, all things needfull for the preservation of this bodily life are here meant, as the Romane Catechisme tells us, so the word bread is used, Prov. 30.8. If it be translated supersubstantiall bread, how can bread and other bodily necessaries bee thereby meant? for these things are substantiall, and serve to nourish and maintaine the substance of mans body, but not supersubstantiall. Austin denieth the Eucharist to be here meant. To translate it supersubstantiall is not so right as to translate it daily, as Jansenius (Concord. c. 4.) their owne learned Bishop confesseth, who addeth that by the Greeke word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body, Hee proveth also that by daily or substantiall bread here is not meant the bread of Christs Body in the Eucharist, because when our Saviour taught his Disciples this prayer, the Eucharisticall bread was not instituted, neither did the Disciples so much as thinke of it, and if that should be here meant, how can the Lay-papists then say this prayer in sincerity, and yet be present when the Eucharist is celebrated at their private masses, and never desire to partake of it?
Vers. 12. And forgive us our debts] There is no word which the Evangelists and Apostles more frequently use to signifie the remission of sins than the word foreign here used, it is used of them seven and twenty times as Wotton de reconciliat. observes. It seemes to be taken from releasing of debts, and loosening of bonds; in which the conscience of a sinner was tyed, being bound to answer at Gods tribunall. See Par. on Rom. 12. p. 29.
As we forgive our debtors] Which is a promise of ours to the Lord, or a Law binding all that look for mercy from the Lord, to shew mercy, or a note of assurance.
Sicu…, as, is taken three manner of wayes in Scripture. First, for a note of paritie, as Matth. 10.15. and 19.19. Secondly, as a note of identitie, as Matth. 20.14. and Luke 15.19. John 1.14. and Thirdly, for a note of similitude, as here, and Matth. 18.33. and Iohn 17.22.
Vers. 13. The meaning is not that we may not fall into temptation, but we be not overcome in it bDictio graeca significat utrumque, inferre & inducere, magis tamen inferre..
But deliver us from evill] foreign is affirmed rather of a person than a thing. Beza. The Devill is called foreign à labore, because he troubleth others with his wickednesse. This name is often given to the Devill, as 5. ch. 37. 3 John 17.15. 2 Thes. 3.3. 1 Iohn 2.13.14. and 3.12. and 5.81.
For cCoronis precationis Dominicae, Quia tuum est regnum &c. etsi in multis Graecis codicibus, & apud Syrum quoque interpretem reperitur, tamen Beza referente, in vetustissimis aliquibus Graecis codicibus deest, & a nemine exponitur praeterquam à vulgato & à Chrysostomo. Deest quoque in versione Arabica, nec in ullis Latinorum exemplaribus visitur: ut non immerito Erasmus conjectet ex solenni consuetudine à Graeci… adjectam, & postea in Textum ipsum fuisse translatum. Sculter. exercit. Evang. l. 2. c. 33.thine is the Kingdome, the power, and the glory, for ever] Erasmus saith, that they which added this conclusion unto the Lords prayer did divinae precationi suas nugas assuere, to so heavenly a prayer did sow patches of their owne. Mr. Cartwright saith, it appeareth manifestly that this sentence was borrowed from the Prophet David, 1. Chr. 29.11. with some abridgement of the Prophets words. Secondly, without this we should not have had a perfect forme of prayer, it consisteth of thankes-giving as well as petitions, it is also a reason of that which goeth before. This clause was added by our Saviour, and registred by Matthew, 1. the Greek Copies have it. 2. The Syriack Paraphrast translates it. 3. Chrysost. & Theoph. expound it.
Amen.] This is the seale of the Lords Prayer. Jerom.
This word was not added (saith Grotius) by Christ, but according to the manner of the ancient Church; by that word approving of the publicke prayers. It signifieth truely, or even so, or so be it. It is an Hebrew word, but the Grecians and Latines have made it theirs, the Syriacke and Arabicke versions of the New-Testament keepe it, and so doe the Occidentall Tongues.
Vers. 16. Of a sad countenance] The Greeke word signifieth properly the looke of a wild beast, a Lyon or a Beare robbed of their whelps, grim and gastly;foreign, optimè tristes vetus, injuria à recentiore notatus. Qui castè inter Latinos loquuntur, affectatam gravitatis & auctoritatis speciem indicare volentes, ea voce utuntur. Pricaeus. in loc. Tristes: bene vulgata versio. Vide Luke 24.17. Grotius. one would be afraid to looke on them, foreign from foreign sad, and foreign countenance.
Disfigurs] The Greeke word is properly to take a thing away so that we cannot see it. Hence some reade it exterminare, others demoliri, others deformare, foreign est nativum colorem sinere obliterari, ambire ut pallor in ore sedeat, maciesque in corpore toto. Pricaeus. in loc.some others corrumpere, the meaning is the same, they indeavour to take away the naturall frame and shape of their countenance.
Their reward] viz. Here in this life, they shall have none hereafter.
17 But thou when thou fastest, annoint thy head, and wash thy face] That is,Ruth. 3.2. bee as you were on other dayes; for the Jewes did usually anoynt cMos erat patrius Judaeorum (id quod multis locis sacrae literae testatum relinquunt. Ru…h. 3. v. 3. 2 Reg. 12. v. 20. Luke 7.46.) ut qui laetitiae vacare, aut comtiores gratioresque vellent prodire aliquò, lavarent faciem caputque ungerent; lavarent faciem, quo munda ea & nitida appareret; ungerent caput, quò colorem illius odoremque commendaret. Psal. 103.15. Iohn 12.3. Lucas Burgensis Comment. in 4. Evangelia.themselves on dayes of mirth. Our Saviour prohibits all vaine affected kind of sorrow.
Our Saviour useth many arguments in this Chapter against the immoderate sinfull cares of this world. 1. More common. 2. More speciall to believers. Those of a more common nature. 1. From the consideration of the things themselves. The things themselves are perishing, they perish two wayes, either by open violence, or secret corruption.
Vers. 19. Lay not up for your selves treasures] That is, striving to be rich and to get a great estate together. de Dieu refers moths to garments, theeves to money, and that which we translate rust to foode, under which fruits and cattle are comprehended; in which three things the whole treasure of man consists.
Vers. 20. Some say this treasure in heaven is almes, as 1 Tim. 6.17, 18. Others say, make God thine, rather Christ, make him thy treasure; make him sure by being united to him. Ephes. 2.6.
Vers. 22. The light of the body is the eye] i. e. the understanding in man the little world, is as that great light the Sunne in the great world.
If therefore thine eye be single] That is, thine understanding bee well illuminated, and doe cleerely discerne the truth.
The whole body shall be full of light] The whole man throughout will be well ordered.
A single eye is that which lookes but upon one object, upon God, and God onelyonly, and God principally; and on all other things in him, and with reference to him. The double eye, is that which though it lookes to God, and doth many things in obedience to him, yet it lookes to somewhat else, and takes other things as greater incouragements.
Vers. 23. But if thine eye be evill] If the understanding be blind; the whole body shall be full of darkness] the whole man must needs be out of order. Dr. Gouge.
Vers. 24. Here is another argument, particular to Gods people, against the cares of this world, you professe your selves the servants of God.
No man can serve two masters: *Intelligendum est hoc proverbium de dominis in solidum, quomodo & Juris consulti dicunt non posse duos esse dominos ejusdem roi. Grotius.] Two, that is, contrary, for many agreeing amongst themselves are counted for one. That this is the meaning the words following shew, You cannot serve God and Mammon] that is, God and Riches. Mammon is a Syriack word. See my Critica.
Vers. 25. Take no thought for your life] So it is in the English Books, but the word signifies, do not take such thought as should cut your heart asunder; it is derived from a Phrase which signifies,Mr Burroughs his Irenicum. to divide the mind; so ver. 28. foreign, why do you divide your hearts? And ver. 31, and 34. the same Greeke word is used again. Here is a third argument more common and generall against carking cares.
He reasoneth from the greater to the less, the Lord which gave life it self, will not suffer us to want those things which appertain to the sustenance of the same; All that you take care for is meat and rayment, God gave you life without any care of yours, and a body without your contributing any thing to it.
Vers. 26. Behold the fowls of the aire] Luke for the fowls names Ravens, alluding peradventure to that, Psal. 147.9. and some think David did especially speak of the Ravens, because, when the old ones have forsaken them, it is necessary that they should be fed of God. This is a fourth common argument against worldly cares, if God make provision for these Creatures, much more will he for us.
Vers. 27. The words being propounded by way of question import a more vehement negation, as if Christ had said, undoubtedly not any of you by taking care can add one cubit to his stature. Here is then another argument taken from the vanity and unprofitableness of this care.
A Cubit is a aPerkins Cubitus humanae staturae mensura est. Euthymius. Definitum est divinitus cujusque hominis staturae foreign, Grynaeus.measure taken from a part of mans body, being the length of the arme from the elbow to the length of the longest finger.
foreign (saith Beza) signifieth both the stature of mans body, and the age of ones life, but in this place it seems rather to denote the former only; as Luke 12.25. and 19.3.
Vers. 29. Even Solomon in all his glory was not arayed like one of these.] His beauty was bCujus rei causam Craeso Solon olim reddidit, cum splendori ejus gallinaceos, pavones, phasianos praeferebat, quia iniquiebat hoc quod habent, natura habent. Heinsius.artificiall, theirs naturall.
Vers. 32. Here is an argument peculiar to Gods people against wordly cares; you that profess the name of Christ, or would be loath to be found in the condition of the Gentiles, should not do as they.
After all these things.] That is, meat, drink, and cloaths, do the Gentiles *Ethnicorum istae voces sunt non Christianorum, siquidem illi aut Deum esse non credunt, aut non credunt agere curam mortalium. Erasmus.] that is, such as are yet strangers from God, Ephes. 4.17. seek] that is, only or chiefly; the Greek word signifies, to seek vehemently, and importunately.
For your heavenly father knoweth that ye have need of all these things] A man may know our wants, and yet say, as James 2.16. another may desire to supply our wants and not know them, the Prodigall Son being in a farre Countrey might have been starved for want of food, and his Father not have known of it; but 1. God knows our wants. 2. Will supply our wants, for he is a Father. 3. Can supply our wants, for he is a heavenly Father.
Vers. 33. Seek the Kingdom of God] Endeavour by an entrance into grace to gather assurance of an interest into glory.
First] In time, in affection, before and above all other things.
Righteousness] The righteousness, by which man being a vile and base sinner in himself, is accepted righteous before God, and justified in his sight, called Gods righteousness, because, as it is acceptable to God, so it is wholly wrought in man by God through Christ.
See my Greek Critica.Added unto you.] Over-added, cast in as an overplus, as a handfull to the sack of grain, as an inch of measure to an ell of cloath. See 1 Tim. 4.8. There is bread as well as grace, and cloathing as well as righteousness in the promise.
Vers. 34. Take therefore no thought for the morrow] Pythagoras said well, Chaenici ne insideas, Waserus de mensuris Hebraeorum. l. 1. cap. 6.that is, be not solicitous for thy food to morrow. For the Chaenix was the demensum, or daily meat of Greek souldiers, or slaves, to which our Saviour alludes.
To morrow] not only signifying the day immediately following, but also the time to come indefinitely, and at large, as also, Exod. 13.14. that is, hereafter,Dyke of the deceitfulness of the heart. in the time to come, and in that of the Poet.
Quid sit futurum cras fuge quaerere.
Seek not what shall be too morrow. For the morrow shall take thought for the things of it self; sufficient unto the day is the evill thereof] that day will have its care when it comes, and this day hath enough of it self now it is come.