Matthew6
English Standard Version
1 of other in to be by , you will is .
2 , you to the , , the the the , they may be . , I to , they have .
3 when to the , do is ,
4so may . will .
5 you , you the . they to and the the , be by . , I to , have .
6 , and to is . will .
7 when you , do the do, they they will be .
8Do be , you .
9 like : , be .
10 , be , it is .
11 this ,
12 , have .
13 , .
14 you , will ,
15 you do , will .
16 you , the , they their may be by . , I to , have .
17 when , ,
18 your may be by by is . will .
19Do for , ,
20 for , do in .
21 , will .
22The the of the . , , will of ,
23 , will of . the , how is the !
24No , he will the the , he will be the the . You .
25 I , do be about , you will you will , about , you will . , the more than ?
26 the of the : they , and . of ?
27 by being a span of ?
28 are you ? the of the , they : they ,
29 I , of .
30 the of the , which is is the , will he you, O you of ?
31 do be , , shall we ? shall we ? shall we ?
32 the after these , and you .
33 the of , these will be to .
34 do not be , will be . for the is its .
Study Guide
Public-domain commentary and original-language notes for Matthew 6.
Chapter Summary
In this chapter: Against hypocrisy in almsgiving. (1–4). Against hypocrisy in prayer. (5–8). How to pray. (9–15). Respecting fasting. (16–18). Evil of being worldly-minded. (19–24). Trust in God commended. (25–34).
vv1-4
Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
vv5-8
It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. “Verily they have their reward;” if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
vv9-15
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, Pr 20:17; nor the bread of idleness, Pr 31:27, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
Key Words
ποιέω (poiéō): to make or do (in a very wide application, more or less direct)
ὑμῶν (hymōn): of (from or concerning) you
ἐλεημοσύνη (eleēmosýnē): compassionateness, i.e. (as exercised towards the poor) beneficence, or (concretely) a benefaction
ἔμπροσθεν (émprosthen): in front of (in place (literally or figuratively) or time)
ἄνθρωπος (ánthrōpos): from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
θεάομαι (theáomai): to look closely at, i.e. (by implication) perceive (literally or figuratively); by extension to visit
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
δέ (dé): but, and, etc.
εἰ δὲ μή(γε) (ei dè mḗ(ge)): but if not
Cross References
Matthew 6The direct parallel of the Lord's Prayer in Luke's Gospel, showing when/how it was delivered.
Supported by Matthew Henry, Matthew Poole
Direct parallel command to sell possessions and make bags that wax not old, providing treasure in heaven.
Supported by Matthew Henry
Luke's parallel passage explaining the single and evil eye as the lamp of the body.
Supported by Matthew Poole
Solomon requested wisdom/righteousness first, and God added riches and honor, illustrating the principle.
Supported by Matthew Henry, Matthew Poole
Jehu's invitation to Jonadab exemplifies the hypocrite's desire to display and trumpet his zeal.
Supported by Matthew Poole
The conclusion of the unmerciful servant parable; echoes the warning on refusing to forgive.
Supported by Matthew Henry
Exposes false, hypocritical fasting that aims only at human visibility rather than humbling the soul.
Supported by Matthew Henry
Elijah's challenge to choose between God and Baal parallels serving God and mammon.
Supported by Matthew Poole
The prophets of Baal crying out repeatedly illustrates the 'vain repetitions' of the heathen.
Supported by Matthew Poole
Exhortation to let words be few before God, warning against hasty and rash speech.
Supported by Matthew Henry
Agur's prayer for 'convenient food' mirrors the petition for daily bread and moderation.
Supported by Matthew Henry
Paul's exhortation to seek things above matches Christ's command to lay up heavenly treasures.
Supported by Matthew Henry
The daily gathering of manna teaches relying on God day-by-day for daily bread.
Supported by Matthew Henry
Christ warns his disciples to watch and pray, lest they enter into temptation.
Supported by Matthew Henry
Casting care upon God because he cares for us relates directly to 'take no thought'.
Supported by Matthew Henry