Citame Bibliu

Matus 6

Dva hriechy - wolrdly mindedness and hypocracy

Musime byt lepsi ako scribes and Pharisee - ako zakonnici a farizeji

in avoiding HEART-SINS: heart - adultery, heart -murder

Heart - religion to maintain and keep

to do from inward not for applauding

not that we may be applauded from men

Almsgiving, prayer and fasting - 3 great Christian duties - he 3 foundations of the law

- we do homage and service for God  -. with our 3 principal interests:

with prayers by our souls,

with fasting by our bodies,

by alms- giving with our estate.

Not only depart from evil, but do good, and do it well.

The giving of alms is a great duty, and a duty which all the disciples of Christ, according to their ability, must abound in.

It is prescribed by the law of nature and of Moses, and great stress is laid upon it by the prophets.

Divers ancient copies here for ten eleemosynen —your alms, read ten dikaiosynen —your righteousness,

for alms are righteousness, Ps. 112:9 ; Prov. 10:2 .

The Jews called the poor’s box the box of righteousness.

That which is given to the poor is said to be their due, Prov. 3:27 .

The duty is not the less necessary and excellent for its being abused by hypocrites to serve their pride.

If superstitious papists have placed a merit in works of charity, that will not be an excuse for covetous protestants that are barren in such good works. It is true, our alms-deeds do not deserve heaven; but it is as true that we cannot go to heaven without them.

It is pure religion (Jam. 1:27 ), and will be the test at the great day;

Christ here takes it for granted that his disciples give alms, nor will he own those that do not.II.

That it is such a duty as has a great reward attending it, which is lost if it be done in hypocrisy.

It is sometimes rewarded in temporal things with plenty (Prov. 11:24, Prov. 11:25 Prov. 19:17 ); security from want (Prov. 28:27 ; Ps. 37:21, Ps. 37:25 ); succour in distress (Ps. 41:1, Ps. 41:2 ); honour and a good name, which follow those most that least covet them, Ps. 112:9 . However, it shall be recompensed in the resurrection of the just (Lu. 14:14 ), in eternal riches. Quas dederis, solas semper habebis, opes. The riches you impart form the only wealth you will always retain. —Martial.This being supposed, observe now,1. What was the practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms when men see us; we may do it; but not that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses, sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse.Now the doom that Christ passes upon this is very observable; Verily I say unto you, they have their reward.

At first view this seems a promise— If they have their reward they have enough, but two words in it make it a threatening.(1.) It is a reward, but it is their reward; not the reward which God promises to them that do good, but the reward which they promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men; they chose their own delusions with which they cheated themselves, and they shall have what they chose. Carnal professors stipulate with God for preferment, honour, wealth, and they shall have their bellies filled with those things (Ps. 17:14 ); but let them expect no more; these are their consolation (Lu. 6:24 ), their good things (Lu. 16:25 ), and they shall be put off with these. "Didst thou not agree with me for a penny? It is the bargain that thou art likely to abide by.’’(2.) It is a reward, but it is a present reward, they have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter. Apechousi ton misthon . It signifies a receipt in full. What rewards the godly have in this life are but in part of payment; there is more behind, much more; but hypocrites have their all in this world, so shall their doom be; themselves have decided it. The world is but for provision to the saints, it is their spending-money; but it is pay to hypocrites, it is their portion.2. What is the precept of our Lord Jesus about it, v. 3, v. 4. He that was himself such an example of humility, pressed it upon his disciples, as absolutely necessary to the acceptance of their performances. "Let not thy left hand know what thy right hand doeth when thou givest alms.’’ Perhaps this alludes to the placing of the Corban, the poor man’s box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right-hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention.

.’’ Perhaps this alludes to the placing of the Corban, the poor man’s box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right-hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention. The right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but, "whatever kindness thy right hand doeth to the poor, let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will give thee a good name.’’ In omnibus factis, re, non teste, moveamur—In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let others know what we do; no, not those that stand at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vain-glory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them: When saw we thee an hungered, or athirst? 3. What is the promise to those who are thus sincere and humble in their alms-giving. Let thine alms be in secret, and then thy Father who seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them (Ps. 38:14, Ps. 38:15 ), so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God sees in secret. But this is not all; not only the observation and praise, but the recompence is of God, himself shall reward thee openly. Note, They who in their alms-giving study to approve themselves to God, only turn themselves over to him as their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed; himself shall reward, he will himself be the Rewarder, Heb. 11:6 . Let him alone to make it up in kind or kindness; nay, he will himself be the Reward (Gen. 15:1 ), thine exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him.

Nay, he shall reward thee openly, if not in the present day, yet in the great day; then shall every man have praise of God, open praise, thou shall be confessed before men. If the work be not open, the reward shall, and that is better.

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Verses 5-8 In prayer we have more immediately to do with God than in giving alms, and therefore are yet more concerned to be sincere, which is what we are here directed to. When thou prayest (v. 5). It is taken for granted that all the disciples of Christ pray. As soon as ever Paul was converted, behold he prayeth. You may as soon find a living man that does not breathe, as a living Christian that does not pray. For this shall every one that is godly pray. If prayerless, then graceless. "Now, when thou prayest, thou shalt not be as the hypocrites are, nor do as they do,’’ v. 2. Note, Those who would not do as the hypocrites do in their ways and actions must not be as the hypocrites are in their frame and temper. He names nobody, but it appears by ch. 23:13 , that by the hypocrites here he means especially the scribes and Pharisees.Now there were two great faults they were guilty of in prayer, against each of which we are here cautioned—vain-glory (v. 5, v. 6); and vain repetitions, v. 7, v. 8.I. We must not be proud and vain-glorious in prayer, nor aim at the praise of men. And here observe,1. What was the way and practice of the hypocrites. In all their exercises of devotion, it was plain, the chief thing they aimed at was to be commended by their neighbours, and thereby to make an interest for themselves. When they seemed to soar upwards in prayer (and if it be right, it is the soul’s ascent toward God), yet even then their eye was downwards upon this as their prey. Observe,(1.) What the places were which they chose for their devotions; they prayed in the synagogues, which were indeed proper places for public prayer, but not for personal. They pretended hereby to do honour to the place of their assemblies, but intended to do honour to themselves. They prayed in the corners of the streets, the broad streets (so the word signifies), which were most frequented. They withdrew thither, as if they were under a pious impulse which would not admit delay, but really it was to cause themselves to be taken notice of. There, where two streets met, they were not only within view of both, but every passenger turning close upon them would observe them, and hear what they said.(2.) The posture they used in prayer; they prayed standing; this is a lawful and proper posture for prayer (Mk. 11:25 , When ye stand praying ), but kneeling being the more humble and reverent gesture

, Lu. 22:41 ; Acts. 7:60 ; Eph. 3:14 , their standing seemed to savour of pride and confidence in themselves (Lu. 18:11 ), The Pharisee stood and prayed. (3.) Their pride in choosing these public places, which is expressed in two things: [1.] They love to pray there. They did not love prayer for its own sake, but they loved it when it gave them an opportunity of making themselves noticed. Circumstances may be such, that our good deeds must needs be done openly, so as to fall under the observation of others, and be commended by them; but the sin and danger is when we love it, and are pleased with it, because it feeds the proud humour. [2.] It is that they may be seen of men; not that God might accept them, but that men might admire and applaud them; and that they might easily get the estates of widows and orphans into their hands (who would not trust such devout, praying men?) and that, when they had them, they might devour them without being suspected ch. 23:14 ); and effectually carry on their public designs to enslave the people.(4.) The product of all this, they have their reward; they have all the recompence they must ever expect from God for their service, and a poor recompence it is. What will it avail us to have the good word of our fellow-servants, if our Master do not say, Well done? But if in so great a transaction as is between us and God, when we are at prayer, we can take in so poor a consideration as the praise of men is, it is just that that should be all our reward. They did it to be seen of men, and they are so; and much good may it do them. Note, Those that would approve themselves to God by their integrity in their religion, must have to regard to the praise of men; it is not to men that we pray, nor from them that we expect an answer; they are not to be our judges, they are dust and ashes like ourselves, and therefore we must not have our eye to them: what passes between God and our own souls must be out of sight. In our synagogue-worship, we must avoid every thing that tends to make our personal devotion remarkable, as they that caused their voice to be heard on high, Isa. 58:4 . Public places are not proper for private solemn prayer.2. What is the will of Jesus Christ in opposition to this. Humility and sincerity are the two great lessons that Christ teaches us; Thou, when thou prayest, do so and so (v. 6); thou in particular by thyself, and for thyself. Personal prayer is here supposed to be the duty and practice of all Christ’s disciples.Observe, (1.) The directions here given about it.[1.] Instead of praying in the synagogues and in the corners of the streets, enter into thy closet, into some place of privacy and retirement. Isaac went into the field (Gen. 24:63 ), Christ to a mountain, Peter to a housetop. No place amiss in point of ceremony, if it do but answer the end.