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20 But lay up for yourselves 23 But if thine eye be evil, treasures in heaven, where thy whole body shall be full of neither moth nor rust doth cor- darkness. If, therefore, the rupt, and where thieves do not light that is in thee be darkbreak through nor steal. ness, how great is that dark
21 For where your treasure ness! is, there will your heart be
24 No' man can serve two also.
masters: for either he will hate 22 The light of the body is the one, and love the other ; the If therefore thine eye or else he will hold to the one, be single, thy whole body shall and despise the other. Ye canbe full of light:
not serve God and Mammon. having, perhaps, originated from that treasure. The light of the body; more circumstance, might have been re- properly, the lamp. il Single; sound, tained in application to all sorts of in a healthy state, capable of rightly houses.
discerning objects, seeing them as The perishable nature of earthly they are. treasures is here distinctly exhibited, 23. Evil ; disordered, not properly as a dissuasive from cherishing the performing its office, not rightly prespirit of accumulation, of whatever senting objects of sight. If, thereour wealth consists, whether raiment, fore, the light that is in thee, &c. or the fruits of the earth, or gold and This is the application of the simile : silver, it is exceedingly frail, and If that within thee which ought to our hold upon it is equally feeble. enlighten, is itself shrouded with
21. Your heart; your affections. darkness, how great and utter the How suitable that our affections should darkness! If it give forth a false be placed, not upon treasures that de- light, how miserable the condition ! cay, and that will leave the heart com. If thy mind, thy inward powers, be fortless, but upon treasures beyond perverted, how can there be a right the reach of accident and dissolution, guidance ? and which will impart ever-enduring 24. Jesus proceeded to dissuade bliss !
from the love of earthly treasure, by 22. The Saviour enforced his cau- declaring the impossibility of grasping tion by an illustration drawn from the both worldly good and heavenly good. natural body. The body is furnished These two are in their nature opposite, with a lamp, that is, the eye, which and eager devotion to worldly good enables it to discern all objects around, must ineur the loss of heavenly good; and properly to use its powers. If the just as no man can perform the will, eye is in a healthy condition, the body at the same time, of two masters, has light, and can rightly direct its the interests and commands of one energies. But if the eye be diseased, of whom are at variance with those the lamp is either gone out, or burns of the other. Two masters ; of opdimly, and thus leaves the man to posite characters and claims, as apgrope in the dark, to misapply his ef-pears by the last clause of the verse. forts, and to fail of his end; or it burns || Hate — despise. Such words as these in a flickering, fitful manner, so as to are sometimes employed in the Bible, dazzle and deceive. How miserable in a comparative, rather than in an the man whose directory either fails absolute, sense ; and they express all to guide, or misleads! In so unhappy degrees of opposition, from indiffera state, as regards his highest interest, ence and dislike, up to positive hatred. is the man who hoards up treasure See Deut. 21 : 15.-17. Mal. 1: 2, 3, on earth, to the neglect of heavenly quoted in Rom. 9: 13. Luke 14: 26. ye
25 Therefore 1 say unto | air : for they sow not, neither you, Take no thought for your do they reap, nor gather into life, what ye shall eat, or what barns; yet your heavenly Faye shall drink; nor yet for ther feedeth them. Are your body, what ye shall put not much better than they?
Is not the life more than 27 Which of you by taking meat, and the body than rai- thought can add one cubit unto ment?
his stature ? 26 Behold the fowls of the 28 And why take ye thought In the present instance, they express exhortation. The amount of it is this: the opposite of attachment; such an Life, which God has bestowed, is a indifference, or dislike, as leads to matter of far greater importance than neglect. || Mammon. The name of food. Since he has bestowed the a heathen deity, who was supposed to greater blessing, trust in him for the preside over wealth ; the god of wealth. smaller; especially as the smaller, the This imagined deity is here placed in food, is necessary, that the life may contrast with the true God. God and accomplish the purpose for which it Mammon are represented as two mas- was bestowed. Life was bestowed ters, or lords; to both of whom it is not for a trifling purpose; particularly not possible for a man to render ser- the life of those who become subvice at the same time. The simple jects of the Messiah, and are true idea conveyed is, You cannot be de- children of God. God will not permit voted to the attaining of worldly good life to fail of its object, through his and to the attaining of heavenly good failing to bestow needed food. || The at the same time. The two things body than raiment ? He who gave us are in contrast with each other. He bodies, will also furnish the clothing who would grasp one, and hold it with which they need, in order to be preall his might, cannot grasp the other served from perishing, and from failing also.
to answer the end for which they were By three distinct considerations, the given. The body is a greater gift than Saviour here cautioned his disciples its clothing; trust, then, for clothing against the desire of earthly treasures: to him who bestowed the body. The
1. The perishable nature of earthly word translated more, in this verse, treasures, and the consequent impro- signifies a more important thing, a priety of placing the affections upon matter of higher value. them. 2. The pursuit of worldly good, 26. Better ; more valuable. as a grand object, is a perversion of 27. One cubit to his stature. It is our powers, and shows a disordered of little consequence, if we judge acstate of mind, in regard to our true cording to the real importance of welfare. 3. The impossibility of uni- things, whether we be tall or not; and ting together the pursuit of heaven and thus, in respect to our real interests, the pursuit of earth. Compare Matt. an addition made to our height would 19: 16–26. Mark 10:17-27. Luke be a trifling thing. If all our anxiety 12: 13—21. 18: 18—27. 1 Tim. 6: cannot avail for the procuring of such 9, 10, 17.
a trifle, certainly, then, anxiety in re25. Having thus cautioned his dis- gard to our lives ought not to be cher. ciples against the love of this world ished. See Luke 12: 25, 26. It is (compare 1 John 2: 15–17), Jesus probable, however, that the word here proceeded to caution them against rendered stature is equivalent to our anxiety in regard to a subsistence. word age, as it is in John 9: 21, 23, Take no thought ; cherish no anxiety. and Heb. 11:11. Then the idea will So in Phil. 4: 6. || Is not the life, &c. be, Which of you, by cherishing anxiAn argument to enforce the preceding | ety, can add a cubit to his life? that
for raiment ? Consider the 31 Therefore take lilies of the field, how they thought, saying, What shall we grow; they toil not, neither do eat ? or, What shall we drink? they spin :
or, Wherewithal shall we be 29 And yet I say unto you, clothed ? that even Solomon in all his 32 (For after all these things glory was not arrayed like one do the Gentiles seek :) for of these.
your heavenly Father knoweth 30 Wherefore, if God so that ye have need of all these clothe the grass of the field, things. which to-day is, and to-morrow 33 But seek ye first the is cast into the oven, shall he kingdom of God, and his rightnot much more clothe you, O ye eousness; and all these things of little faith ?
shall be added unto you.
is (see Luke 12: 26), can make the God; and we might expect from them sinallest addition to his age? The an anxious seeking for such things. application of the cubit, a measure of For you, however, instructed in divine length, to time, is similar to the ex- truth, how unbecoming to be thus pression in Ps. 39 : 5—6 Thou hast anxious! made my days as an hand breadth ;” 33. Kingdom of God; spiritual thus happily versified by Dr. Watts: blessings, such as the new dispensa
“ A span is all that we can boast, tion, when rightly viewed, proposes An inch or two of time."
both here and hereafter; in opposition Life was frequently spoken of, by the to mere temporal good. The direction Hebrews, as a journey, or a pilgrimage. is of the same import as that contained Now, a cubit, when compared with a in v. 20. || His righteousness; that journey, is a very small thing. is, the true integrity towards man and
299. Glory; splendor. Compare 1 God, true piety, which God requires. Kings, 10th chapter.
The possessive case is used in the 30. Gruss. The original word is of Bible with great latitude. Here, his more extensive import than our word righteousness does not mean, rightgrass, and is equivalent to herbage, eousness which he possesses, but that the smaller growth of the field, which which he requires of men. || ALL in the East was employed for fuel. these things; all the things just spoken || Open. Ovens were of various kinds. of; that is, all things necessary The cakes (for bread was not made in for eating, drinking, and clothing; the shape of our loaves) were often necessary for life. Wealth is not baked by placing the dough on the promised; but the support of life is outside of the oven, while the fire was promised. And such are the proviburning within. They sometimes had dential arrangements, that true piety movable ovens, constructed of brick, will, in general, secure whatever is and sometimes portable ones, of brass. necessary for subsistence, if not for Unleavened cakes were made of the comfort. For, besides other considerthickness of a knife; leavened cakes, ations, piety to God requires moderaof the thickness of a little finger. tion, and temperance, and industry in
32. Gentiles; people who were not our proper calling. God will not Jews, and consequently not enjoying withhold his blessing, but in various religious advantages. They are seek- ways, frequently unthought of, will ing anxiously what they shall eat, and provide for his people. I Tim. 4: 8. what they shall drink. They know 6:8. If we seek,
in true piety, for not the providential care of the true | heavenly treasure, we shall not only
34 Take, therefore, no mete, it shall be measured to thought for the morrow : for the you again. morrow shall take thought for 3 And why beholdest thou the things of itself. Sufficient the mote that is in thy brothunto the day is the evil thereof. er's eye, but considerest not
the beam hat is in thine own CHAPTER VII.
4. Or how wilt thou say to JUDGE not, that ye be not .
thy brother, Let me pull out 2 For with what judgment the mote out of thine eye: ye judge, ye shall be judged; and, behold, a beam is in thine and with what measure ye own eye? have the present comforts of piety and judgments respecting their fellowthe blissful hope of eternal life, but, in men. A tendency to this always addition, whatever is needful for the exists; but it was probably very much
in danger of being indulged in the 34. The evil thercof; the care and times of our Saviour, when those who perplexity pertaining to it. For any were reputed as pious cherished a one day, the perplexity, or care, prop- very diminutive view of others. See erly pertaining to it, is enough. Luke 18: 11. Judge. This word Bring not, in addition, the care and has respect here to the forming and trouble belonging to the morrow. expressing of unfavorable opinions
Does the Saviour discourage all con- respecting others. And we are cau. cern about the future days, or years, tioned against this from the conof our lives? No. He dissuades us sideration, that, if we abstain from the from perplexing anxiety about the fu- exercise of a censorious spirit, others ture, and from a distrustful fear that will not exercise such a spirit towour 'necessities will not be provided | ards us. for. The proper business of each day 2. It shall be measured to you is to be performed in that day, and its again; you will be treated as you treat anxieties are not to be increased by others. Compare Luke 6: 37, 38. anticipating the wants of following The rule is of very extensive applicadays. Yet such is the plan of divine tion, and has a bearing upon our acprovidence, that the performance of ceptance with God, as well as upon daily duties in their proper time is our enjoying favor with men. In this followed with blessings in days and connection, however, it seems to reyears yet to come. As in the case late to our intercourse with of the farmer : It is his duty, at cer- fellow-men. tain times, to sow; but the perform- 3. Mote - beam ; that is, a very ance of this duty is succeeded by small thing, and a very large thing. blessings months afterwards. He A man who cherishes a censorious would transgress the Saviour's direc- spirit, and is disposed to express harsh tions, if, to the care and trouble con- judgments respecting others, is, in all nected with sowing, he should add probability, guilty of far greater faults misgivings and perplexity respecting than those which he condemns ; so the result of his labors. Å similar re- that, in comparison, those which he mark may be made in reference to condemns are, to his own, as a mote to every human employment.
a beam, or as a twig to the trunk of a
tree. || Brother. Compare 5: 22. CHAPTER VII.
4. Horo; with what appearance of 1. The Saviour proceeded to cau- propriety? tion his hearers against forming harsh
5 Thou hypocrite, first cast | you; seek, and ye shall find; out the beam out of thine own knock, and it shall be opened eye, and then shalt thou see unto you: clearly to cast out the mote 8 For every one that asketh out of thy brother's eye. receiveth; and he that seeketh
6 Give not that which is findeth; and to him that knockholy unto the dogs, neither eth it shall be opened. cast ye your pearls before 9 Or what man is there of swine, last they trample them you, whom if his son ask bread, under their feet,
and turn will he give him a stone ? again and rend you.
10 Or if he ask a fish, will 7 Ask, and it shall be given he give him a serpent?
5. First, &c. Let your attention Luke 10:10,11. Prov. 9:8. 23: 9. be directed principally to the correc- This verse may contain only the tion of your own faults. When you substance of what the Saviour said to have removed your own, which may his disciples on this topic. He may be incomparably worse than your have enlarged upon it. It did not, neighbor's, then you may be more able perhaps, come within the scope of rightly to judge of his.
Matthew's design to give more than 6. Dogs, in Oriental cities, are fre- a mere hint of some things which the quently very insolent and ravenous. Saviour said, while he more fully 1 Kings 14: 11. 16:4. 21: 23, 241. communicated what the Saviour said Jer. 15: 3. Persons who treat others on other topics. in an insolent and injurious manner, 7. Encouragements are now preare compared to them. Ps. 22: 16, sented for affectionate, confiding 20. Phil. 3: 2. || Holy; that which prayer to God. In 6: 7—15, Jesus has been consecrated to God. Here, distinctly exhibited the spirit in as dogs are spoken of, the word liter- which we should pray; and now he ally refers to pieces of meat offered in presents encouragements. The three sacrifice. || Swine are universally re- forms of expression contained in this garded as "uncleanly animals, indis- verse, present but one and the same posed to distinguish nice and valuable idea. articles, consuming what but for them 8. The consideration here presentwould be thrown away. || Trample ed seems to be this: It commonly them; that is, lest the swine trample happens, that a person who needs a the pearls under their feet. || Turn favor, and seeks it in a proper manner, again ; lest the dogs turn around after and from the proper individual, obhaving consumed the meat, and com- tains it; that a person searching for a mence their ravages upon your per- thing properly, that is, with due wasons. Dogs have been known, in riness, and diligence, and perseverance, Oriental cities, during the night, to finds it; that a person seeking admisattack even living men. The amount sion into a house in a proper manner, of the proverbial language in this gains admission. The Saviour wished verse is, Offer not your favors to men also to make the impression, that as, who will not value them, and who in common life, asking is necessary to will turn your very kindness into an obtaining, so asking of God occasion of abusing you. In appli- praying - is necessary in order to recation to the apostles, to whom it ceive favors from him. seems to have specially referred, the 9, 10. Prayer is here encouraged, idea was, Deliver not your instruc- by 'noticing the manner in which tions to men who will contemptuously parents treat the requests of their chil. reject them. Compare Matt. 10:14. | dren. God is our heavenly Father.