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christineharrington1994 · 4 years

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erie insurance in maryland

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erie insurance in maryland

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Personal Insurance

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drmonte75-blog · 4 years

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An Ordinary Commentary by Ordinary Men

“Living to Glorify God Brings Satisfaction to the Soul”

#Christianity #Church #Bible #Commentary

ordinarycommentary.blogspot.com

Types of Righteousness and Religion Matthew 6:1-18 Our Lord warns His followers against counterfeit spirituality seeking to be seen and praised by men.

Harvey Goodwin—Verse 1: “In these verses our Lord applies to the subject of almsgiving, to what we commonly call in these days charity, the same spiritual principles according to which He has already explained and expanded several of the Laws of the Old Testament. All the men of our Lord’s time would admit almsgiving to the poor to be a great duty; but then many of them held or seemed to hold that there was virtue in the mere giving, independently of the spirit in which it was done, so that a man might make his charitable doings redound to his own praise, sounding a trumpet when he was going to distribute his alms, and the rest. Our Lord declares that, of which we can have no doubt when we hear it asserted, namely, that in the sight of God such almsgiving can have no virtue, no beauty, no excellence: the spirit which can alone render almsgiving pleasing to Him who sees the heart is the simple spirit of love, which withdraws itself from observation, seeks not its own, is unselfish, desiring to do what is charitable for the sake of charity only. But mark the awful emphasis, and something like irony, with which our Saviour says of those who make parade of their charity, Verily I say unto you, They have their reward; yes, they have their reward; they wish to gain the attention of mankind, and they gain it; they wish for applause, and they have it; they are pleased when they hear people say, ‘What a liberal man he is! and they have plenty of pleasure such as this. But what does it all amount to? what treasure is laid up in heaven by mere earthly applause? what satisfaction can it be to have cheated men into the belief of our excellent qualities, if the rottenness of our hearts is open and undisguised in the sight of Him who sees in secret, and who knows the thoughts and intents of the heart? They have their reward, have it already in this present world, and a poor unsatisfactory delusive reward it is.” 42 Charles Haddon Spurgeon—Verses 2-4: “'2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.' We must not copy the loud charity of certain vainglorious persons: their character is hypocritical, their manner is ostentatious, their aim is to be seen of men, their reward is in the present. That reward is a very poor one, and is soon over. To stand with a penny in one hand and a trumpet in the other is the posture of hypocrisy. ‘Glory of men’ is a thing which can be bought: but honour from God is a very different thing. This is an advertising age, and too many are saying, ‘Behold my liberality!” Those who have Jesus for their King must wear his livery of humility, and not the scarlet trappings of a purse-proud generosity, which blows its own trumpet, not only in the streets, but even in the synagogues. We cannot expect two rewards for the same action: if we have it now we shall not have it hereafter. Unrewarded alms will alone count in the record of the last day. 3, 4. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine atms may be in secret: and thy Father which seeth in secret himself shalt reward thee openly. Seek secrecy for your good deeds. Do not even see your own virtue. Hide from yourself that which you yourself have done that is commendable; for the proud contemplation of your own generosity may tarnish all your alms. Keep the thing so secret that even you yourself are hardly aware that you are doing anything at all praiseworthy. Let God be present, and you will have enough of an audience. He will reward you, reward you ‘openly’, reward you as a Father rewards a child, reward you as one who saw what you did, and knew that you did it wholly unto him. Lord, help me, when I am doing good, to keep my left hand out of it, that I may have no sinister motive, and no desire to have a present reward of praise among my fellow-men” 43 William Nast—Verse 5: “Verse 5. The Jews attached to prayer a still greater importance than even to fasting and almsgiving, but had reduced it to a mere mechanical performance. They prayed three times a day, at nine o'clock, A.M., at twelve o'clock, and at three o'clock, P. M., and resorted to the synagogue for prayer on the Sabbath, on Monday, and Thursday. Many a zealous Jew spent nine hours a day in prayer. Nor did they go for public prayer only to the synagogue, but, like the Roman Catholics, also for private prayer, because greater efficacy was ascribed to prayer in the synagogue. The Pharisees managed it so—this is implied in ‘they love’—that they were overtaken by the hour of prayer while on their way to the synagogue, that the people might see them pray and praise their piety. It is evident from the context that these remarks of our Lord are not directed against common or public prayer—a duty resting on express Divine command—but against performing private prayer in public places..” 44 Adam Clarke—Verse 6: “But thou, when thou prayest. This is a very impressive and emphatic address. But thou! whosoever thou art, Jew, Pharisee, Christian—enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were the conversation of one heart with another. The world is too profane and treacherous to be of the secret. We must shut the door against it: endeavour to forget it, with all the affairs which busy and amuse it. Prayer requires retirement, at least of the heart; for this may be fitly termed the closet in the house of God, which house the body of every real Christian is, 1 Cor. iii. 16. To this closet we ought to retire even in public prayer, and in the midst of company. Reward thee openly. What goodness is there equal to this of God! to give, not only what we ask, and more than we ask, but to reward even prayer itself! How great advantage is it to serve a prince who places prayers in the number of services, and reckons to his subjects’ account, even their trust and confidence in begging all things of him!” 45 James Morison—Verse 7: “But, in addition to secrecy as regards men, take heed as regards another matter, namely, the fitting mood of mind in relation to God, when engaged in praying, use not vain repetitions: ‘Battering’ away at God, as it were, and ‘blattering’ (Luther has it, viel plujypern). ‘Babble’ not in prayer, in the spirit of those worshippers of Baal ‘who called on his name from morning even until noon, saying, O Baal, hear us’ (1 Kings xviii. 26), or of those worshippers of Diana who ‘about the space of two hours cried out, Great is Diana of the Ephesians’ (Acts xix. 34). As the Gentiles do; for they think that they shall be heard for their much speaking: They think that in heaping word upon word, and persistently holding on with their speechifying, they shall secure attention and a hearing. Such multiplication of speaking is utterly in vain. ‘It proceedeth,’ as good David Dickson remarks, ‘from a base misconception of God.’ It is well observed however by Augustin that there is a great difference between much speaking and much praying. And even repetitiousness, when it is not wordiness but the expression of intensity of desire, will not be unacceptable to the Hearer of prayer. Such repetitiousness will not be immoderate. It is found in many of the psalms; and it was characteristic of our Saviour’s own prayer in the garden of Gethsemane, when He again and again ‘prayed, saying the same words’ (Matt. xxvi. 44).” 46 James Glentworth Butler—Verse 8: “Your Father knoweth what ye need. Prayer is the preparation and the enlargement of the heart for the receiving of the divine gift; which, indeed, God is always prepared to give, but we are not always prepared to receive. In the act of prayer there is a purging of the spiritual eye, which thus is averted from the things earthly that darken it, and becomes receptive of the divine light—able not to endure only the brightness of that light, but to rejoice in it with an ineffable joy. In the earnest asking is the enlargement of the heart for the abundant receiving; even as in it is also the needful preparation for the receiving with a due thankfulness; while, on the contrary, the good which came unsought would too often remain the unacknowledged also. Prayer is not designed to inform God, but to give man a sight of his misery, to humble his heart, to excite his desire, to inflame his faith, to animate his hope, to raise his soul toward heaven, and to put him in mind that there is his Father, his country, his inheritance. He is a Father to whom we pray; let us go to him with confidence; he knows our wants; let us remove far from us all anxious disquiet and concern.” 47 Edwin Wilbur Rice—Verse 9: “After this manner, or ‘thus.’ Jesus gives a pattern or specimen of true prayer. Thus it was understood by nearly all the early fathers and by the majority of evangelical Christians. Some hold that he gave this as a formula always to be used. Others say this is against his teaching in v. 7; and that he did not make the use of this particular form obligatory on his followers. There is no historical evidence, so far as known, that it was used as a formula of prayer by the apostles themselves. It is to be accepted as a proper mode of prayer, and it may be used in the worship of God privately or publicly, but always and only in accord with the principle already declared by Jesus—not to use display or vain repetitions in praying. Onr Father. ‘The Lord’s Prayer,’ so called because the Lord gave it as a pattern, might more accurately be called ‘The Model Prayer.’ It is usually divided into three parts: 1, preface; 2, petitions.; 3, conclusion. The Latin fathers and the Lutheran Church make the number of the petitions seven. The Greek and Reformed Churches and the Westminster divines make the number six, by making only one petition of the first part of v. 13, while the others divide it into two petitions. The works written on this ‘Model Prayer’ would make an immense library. The Preface is literally ‘Father of us, who art in the heavens;’ ‘our,’ not my, implying the brotherhood of the human race, especially of believers. The ‘fatherhood of God’ was an old thought in the Jewish worship. It seems a common thought of the race. The Vedas of India, the Zend-Avesta of Persia, Greek literature, as Plato and Plutarch, and the older Baal worship, have the same idea. It seems to be a relic of God's earliest revelation of himself in patriarchal times. But Jesus brings it into a new form and touches it with a new life. First Petition. Hallowed he thy name. That is, help us and others to revere, hallow, sanctify and make holy God’s name and being. Reverence lies at the foundation of all true prayer. 48 Phillip Schaff—Verse 10: “Thy kingdom come (second petition). The Messiah’s kingdom, which in organized form had not yet come, but was proclaimed by the Lord Himself, as at hand. It did speedily come, as opposed to the Old Testament theocracy; but in its fulness, including the triumph of Christ’s kingdom over the kingdom of darkness it has not yet come. For this coming we now pray and the prayer is answered, in part by every success of the gospel, and will be answered entirely when the King comes again. A missionary petition, but not less a prayer for our own higher sanctification and for the second coming of Christ. —Thy will be done as in heaven, so on earth (Third petition). ‘Heaven’ and ‘earth,’ put for their inhabitants. As by pure angels, so by men. The idea of human doing is prominent, our will subordinate to God’s will. ‘As’ expresses similarity in kind and completeness.” 49 Matthew Henry—Verse 11: “Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God’s glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him,—Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world, (Prov. 30.8.) food convenient for us and our families, according to our rank and station. Every word here has a lesson in it: (1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people’s mouths, not the bread of deceit, (Prov. 20.13.) not the bread of idleness, (Prov. 31.27.) but the bread honestly gotten. (3.) We ask for our daily bread; which teaches us not to take thought for the morrow, (ch. 6.34.) but constantly to depend upon divine providence, as those that live from hand to mouth. (4.) 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. (5.) We pray, ‘Give it to us; not to me only, but to others in common with me.’ This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our house-holds eat together, and therefore ought to pray together. (6.) We pray that God would give it us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we should as well go a day without meat, as without prayer.” 50 John Bird Sumner—Verses 12-13: “And forgive us our trespasses, as we forgive them that trespass against us. We are, then, trespassers: we need forgiveness. Our hearts must be ill-instructed in the divine law, if they do not tell us that it is so. And he who lives through mercy, must show mercy. An unforgiving spirit would mar the effect even of this Christian prayer, because it would betray a most unchristian state of mind. And lead us not into temptation, but deliver us from evil. There are temptations which ‘are common to men.’ We see throughout all Scripture, that it is God’s will that his people should be tried. But who, that knows his frailty, and the infirmity of his best purposes, will not pray that he may be kept from temptation, and delivered from the evil one?” 51 Joseph Addison Alexander—Verses 14-15: “14. For, if ye forgive men their trespasses, your heavenly Father will also forgive you. 15. But, if ye forgive not men their trespasses, neither will your Father forgive your trespasses. The next two verses, as already stated, purport to give a reason for something in the previous context, which can only be the last clause of v. 12. As if he had said, ‘In asking for forgiveness, you must stand prepared to exercise it also, for unless you are, you cannot be forgiven, not because the one is the condition of the other, but because the two must go together, and the absence of the one proves the absence of the other.’ The verb four times repeated here is the same with that in v. 12; but instead of the word delts another figure is employed, that of a fall or false step, rendered in the English versions, trespass, and intended to express the same idea, that of sin, which may be considered either as a debt due to the divine justice, or as a lapse from the straight course of moral rectitude. The fulness and precision with which the alternative is here presented may appear superfluous, but adds to the solemnity of the assurance, and would no doubt strengthen the impression on the minds of the original hearers. In this, as in the whole preceding context, God is still presented in his fatherly relation to all true believers; as if to intimate that even that relation, tender as it is, would give no indulgence to an unforgiving spirit.” 52 Charles John Elliott—Verse 16: “(16) When ye fast.—Fasting had risen under the teaching of the Pharisees into a new prominence. Under the Law there had been but the one great fast of the Day of Atonement, on which men were ‘to afflict their souls’ (Lev. xxiii.27; Num. xxix.7), and practice had interpreted that phrase as meaning total abstinence from food. Other fasts were occasional, in times of distress or penitence, as in Joel i.14, ii.15; or as part of a policy affecting to be religions zeal (1 Kings xxi.9, 12); or as the expression of personal sorrow (1 Sam. xx.34; 2 Sam. xii 16; Ezra x.6; Neh. i.4; et al.). These were observed with an ostentatious show of affliction which called forth the indignant sarcasm of the prophets (Isa. lviii.5). The ‘sackcloth’ took the place of the usual raiment, ‘ashes’ on the head, of the usual unguents (Neh. ix.1; Ps. xxxv. 13). The tradition of the Pharisees, starting from the true principle that fasting was one way of attaining self-control, and that as a discipline it was effectual in proportion as it was systematic, fixed on the fasts ‘twice in the week,’ specified in the prayer of the Pharisee (Luke xviii.12); and the second and fifth days of the week were fixed, and connected with some vague idea that Moses went up Mount Sinai on the one, and descended on the other. Our Lord, we may note, does not blame the principle, or even the rule, on which the Pharisees acted. He recognises fasting, as He recognises almsgiving and prayer, and is content to warn His disciples against the ostentation that vitiates all three, the secret self-satisfaction under the mask of contrition, the ‘pride that apes humility.’ The very words, ‘when thou fastest’ contain an implied command. Of a sad countenance.—Strictly, of sullen look, moroseness of affected austerity rather than of real sorrow. They disfigure their faces.—The verb is the same as that translated ‘corrupt’ in verse 19. Here it points to the unwashed face and the untrimmed hair, possibly to the ashes sprinkled on both, that men might know and admire the rigorous asceticism.” 53 Charles Rosenbury Erdman—Verses 17-18: “Very popular with the Jews among whom Christ lived, was that of fasting. If this is practiced in order to show to God our sorrow for sin; or if it is involved in our devotion to his service, it is right and commendable; but if it is employed as a means of winning the approval and praise of men, it is hypocrisy and pretense. Jesus insists that fasting, and all forms of self-denial, should be in secret; we are not to parade our sacrifices; we are not to make capital out of our devotion. We are to have regard only to the Father who is in secret, who sees in secret and who surely will reward.” 54 Endnote: 42 Harvey Goodwin, A Commentary on the Gospel of S. Matthew (Cambridge: Deighton, Bell and Company, 1857), 93-94. 43 Charles H. Spurgeon, The Gospel of the Kingdom: A Popular Exposition of the Gospel According to Matthew (London: Passmore & Alabaster, 1893), 32. 44 William Nast, A Commentary on the Gospels of Matthew and Mark (Cincinnati: Poe & Hitchcock, 1864), 262. 45 Adam Clarke, The New Testament of Our Lord Jesus Christ (Matthew to the Acts), Volume 1 (New York: Lane & Scott, 1850), 84. 46 James Morrison, A Practical Commentary on the Gospel According to St. Matthew (London: Hodder & Stoughton, 1895), 88. 47 J. Glentworth Butler, The Bible Work (or Bible Readers Commentary) The New Testament, in Two Volumes, Volume 1 (New York: Funk & Wagnalls, 1889), 157. 48 Edwin W. Rice, Commentary on the Gospel According to Matthew (Philadelphia: The American Sunday School Union, 1897), 79. 49 Philip Shaff, A Popular Commentary on the New Testament, Volume 1 (New York: Charles Scribner’s Sons, 1891), 67. 50 Matthew Henry, An Exposition of the Old and New Testament, Volume 5 (Philadelphia: Edward Barrington & George D. Haswell, 1825), 67. 51 John Bird Sumner, A Practical Exposition of the Gospels of St. Matthew and St. Mark, in the Form of Lectures (London: Hatchard & Son, 1831), 70. 52 Joseph Addison Alexander, The Gospel According to Matthew (New York: Charles Scribner, 1861), 176. 53 Charles John Ellicott, A New Testament Commentary for English Readers (Matthew-John), Volume 1 (Edinburg: The Calvin Translation Society, 1884), 26. 54 Charles Rosenbury Erdman, The Gospel of Matthew: An Exposition (Philadelphia: The Westminister Press, 1920), 56.

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londontheatre · 7 years

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The Damned United – David Chafer (Peter Taylor) Luke Dickson (Brian Clough)

This stage adaptation of the novel The Damned United is so tight and lean it even skips entire days in the 44-day reign of Brian Clough’s time as manager of Leeds United Football Club. That this is an adaptation of a novel is significant – this is, in effect, a fictionalisation of a fictionalisation, which allows for some creative and dramatic licence. Not that I know enough about what went on at Elland Road between 30th July and 12th September 1974 to make an effective comparison, or that the larger than life character of Brian Clough (Luke Dickson) needed fictionalising very much in any case.

Rather than focus on differing versions of events, which might, admittedly, have provided for a more nuanced production, the narrative is, as one of the many characters voiced and portrayed by Jamie Smelt put it, crystal clear. The doom and gloom of Clough’s tenure at Leeds is juxtaposed with an altogether brighter spell at Derby County. In short, the success of Clough’s time at Derby was to a greater or lesser extent determined by the skill of his assistant manager Peter Taylor (David Chafer), and the play flits between the two clubs with every scene change.

Knowledge of football tactics and methodologies is not required to get absorbed into proceedings. This is helped by Clough’s dismissive attitude towards the sort of preparations for matches undertaken by Don Revie, who was so successful he only left in order to become manager of the England football team. Clough’s vision was certainly admirable in wanting to change what was apparently perceived as “dirty Leeds” into a squad that won matches and competitions without notoriously bad disciplinary records.

It is also admirable that the Red Ladder Theatre Company, based in Leeds, would include in its fictionalisation of a fictionalisation, details of less desirable aspects of Revie’s era, respecting Leeds United’s most successful manager (in terms of silverware) whilst not deifying him. The production seems to suggest that the spirits of both Revie and Clough live on, inasmuch as there are certain managers (no names) these days who bully or indulge in belligerence – whether in football or any other field (so to speak).

As a football fan in the audience reliably informed me afterwards, it is difficult – no, impossible – for the sad ending to be treated as a tragedy, given Clough’s later success with Nottingham Forest. Admittedly, I found myself looking this up when I got home: Clough managed Forest for eighteen years – the end of the play’s story is not the end of Clough’s story. But this does not, all things considered, detract from what is a slick production, with extensive use of video projections craftily supporting the dialogue. The passionate descriptions from Clough and Taylor about key matches in their Derby days displayed how much zeal and devotion lies in competitive sports.

A surprising amount of the plot is relatable for many, whether it’s workplace pressures or personal ambition, being away from home or dealing with detractors and the consequences of one’s own mistakes. An intriguing portrait of a man who had an ability to inspire and aggravate is painted through this briskly-paced production, and the charismatic performances make this a compelling play.

Review by Chris Omaweng

Combining fiction, fact and hearsay, David Peace’s compelling 2006 best-seller is an account of Brian Clough‘s disastrous 44-day period as manager of Leeds United. In a stripped-back staging, directed by Red Ladder’s artistic director Rod Dixon, a company of three- Luke Dickson (Brian Clough), David Chafer (Peter Taylor) and Jamie Smelt (Sam Longson/Syd Owen/Jack Kirkland et al) – take audiences up-close to the sweat, fury and power-struggles from pitch-side and inside the flawed but brilliant mind of ‘Old Big ‘ed’. The story of a troubled genius slamming-up against his limits, THE DAMNED UNITED brings to life the beauty and brutality of football, the working man’s ballet.

Listings Performances: 13-17 November 2017, 7.30pm, £13, £11 concs. Press night: Tue 14 November, 7.30pm. www.pleasance.co.uk Pleasance, Carpenters Mews, North Road, London, N7 9EF.

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harrisburgseo · 7 years

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duhuxupi-blog · 7 years

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Local Lead Drop 2.0 Review - Local Lead Drop 2.0 +100 bonus items

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drmonte75-blog · 4 years

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An Ordinary Commentary by Ordinary Men "Living to Glorify God Brings Satisfaction to the Soul" ordinarycommentary.blogspot.com

Types of Righteousness and ReligionMatthew 6:1-18Our Lord warns His followers against counterfeit spirituality seeking to be seen and praised by men.Harvey Goodwin—Verse 1: “In these verses our Lord applies to the subject of almsgiving, to what we commonly call in these days charity, the same spiritual principles according to which He has already explained and expanded several of the Laws of the Old Testament. All the men of our Lord’s time would admit almsgiving to the poor to be a great duty; but then many of them held or seemed to hold that there was virtue in the mere giving, independently of the spirit in which it was done, so that a man might make his charitable doings redound to his own praise, sounding a trumpet when he was going to distribute his alms, and the rest. Our Lord declares that, of which we can have no doubt when we hear it asserted, namely, that in the sight of God such almsgiving can have no virtue, no beauty, no excellence: the spirit which can alone render almsgiving pleasing to Him who sees the heart is the simple spirit of love, which withdraws itself from observation, seeks not its own, is unselfish, desiring to do what is charitable for the sake of charity only.📷But mark the awful emphasis, and something like irony, with which our Saviour says of those who make parade of their charity, Verily I say unto you, They have their reward; yes, they have their reward; they wish to gain the attention of mankind, and they gain it; they wish for applause, and they have it; they are pleased when they hear people say, ‘What a liberal man he is! and they have plenty of pleasure such as this. But what does it all amount to? what treasure is laid up in heaven by mere earthly applause? what satisfaction can it be to have cheated men into the belief of our excellent qualities, if the rottenness of our hearts is open and undisguised in the sight of Him who sees in secret, and who knows the thoughts and intents of the heart? They have their reward, have it already in this present world, and a poor unsatisfactory delusive reward it is.” 42Charles Haddon Spurgeon—Verses 2-4: “'2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.' We must not copy the loud charity of certain vainglorious persons: their character is hypocritical, their manner is ostentatious, their aim is to be seen of men, their reward is in the present. That reward is a very poor one, and is soon over. To stand with a penny in one hand and a trumpet in the other is the posture of hypocrisy. ‘Glory of men’ is a thing which can be bought: but honour from God is a very different thing. This is an advertising age, and too many are saying, ‘Behold my liberality!” Those who have Jesus for their King must wear his livery of humility, and not the scarlet trappings of a purse-proud generosity, which blows its own trumpet, not only in the streets, but even in the synagogues. We cannot expect two rewards for the same action: if we have it now we shall not have it hereafter. Unrewarded alms will alone count in the record of the last day.📷3, 4. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine atms may be in secret: and thy Father which seeth in secret himself shalt reward thee openly. Seek secrecy for your good deeds. Do not even see your own virtue. Hide from yourself that which you yourself have done that is commendable; for the proud contemplation of your own generosity may tarnish all your alms. Keep the thing so secret that even you yourself are hardly aware that you are doing anything at all praiseworthy. Let God be present, and you will have enough of an audience. He will reward you, reward you ‘openly’, reward you as a Father rewards a child, reward you as one who saw what you did, and knew that you did it wholly unto him.Lord, help me, when I am doing good, to keep my left hand out of it, that I may have no sinister motive, and no desire to have a present reward of praise among my fellow-men” 43William Nast—Verse 5: “Verse 5. The Jews attached to prayer a still greater importance than even to fasting and almsgiving, but had reduced it to a mere mechanical performance. They prayed three times a day, at nine o'clock, A.M., at twelve o'clock, and at three o'clock, P. M., and resorted to the synagogue for prayer on the Sabbath, on Monday, and Thursday. Many a zealous Jew spent nine hours a day in prayer. Nor did they go for public prayer only to the synagogue, but, like the Roman Catholics, also for private prayer, because greater efficacy was ascribed to prayer in the synagogue. The Pharisees managed it so—this is implied in ‘they love’—that they were overtaken by the hour of prayer while on their way to the synagogue, that the people might see them pray and praise their piety. It is evident from the context that these remarks of our Lord are not directed against common or public prayer—a duty resting on express Divine command—but against performing private prayer in public places..” 44📷Adam Clarke—Verse 6: “But thou, when thou prayest. This is a very impressive and emphatic address. But thou! whosoever thou art, Jew, Pharisee, Christian—enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were the conversation of one heart with another. The world is too profane and treacherous to be of the secret. We must shut the door against it: endeavour to forget it, with all the affairs which busy and amuse it. Prayer requires retirement, at least of the heart; for this may be fitly termed the closet in the house of God, which house the body of every real Christian is, 1 Cor. iii. 16. To this closet we ought to retire even in public prayer, and in the midst of company.📷Reward thee openly. What goodness is there equal to this of God! to give, not only what we ask, and more than we ask, but to reward even prayer itself! How great advantage is it to serve a prince who places prayers in the number of services, and reckons to his subjects’ account, even their trust and confidence in begging all things of him!” 45James Morison—Verse 7: “But, in addition to secrecy as regards men, take heed as regards another matter, namely, the fitting mood of mind in relation to God, when engaged in praying, use not vain repetitions: ‘Battering’ away at God, as it were, and ‘blattering’ (Luther has it, viel plujypern). ‘Babble’ not in prayer, in the spirit of those worshippers of Baal ‘who called on his name from morning even until noon, saying, O Baal, hear us’ (1 Kings xviii. 26), or of those worshippers of Diana who ‘about the space of two hours cried out, Great is Diana of the Ephesians’ (Acts xix. 34). As the Gentiles do; for they think that they shall be heard for their much speaking: They think that in heaping word upon word, and persistently holding on with their speechifying, they shall secure attention and a hearing. Such multiplication of speaking is utterly in vain. ‘It proceedeth,’ as good David Dickson remarks, ‘from a base misconception of God.’ It is well observed however by Augustin that there is a great difference between much speaking and much praying. And even repetitiousness, when it is not wordiness but the expression of intensity of desire, will not be unacceptable to the Hearer of prayer. Such repetitiousness will not be immoderate. It is found in many of the psalms; and it was characteristic of our Saviour’s own prayer in the garden of Gethsemane, when He again and again ‘prayed, saying the same words’ (Matt. xxvi. 44).” 46📷James Glentworth Butler—Verse 8: “Your Father knoweth what ye need. Prayer is the preparation and the enlargement of the heart for the receiving of the divine gift; which, indeed, God is always prepared to give, but we are not always prepared to receive. In the act of prayer there is a purging of the spiritual eye, which thus is averted from the things earthly that darken it, and becomes receptive of the divine light—able not to endure only the brightness of that light, but to rejoice in it with an ineffable joy. In the earnest asking is the enlargement of the heart for the abundant receiving; even as in it is also the needful preparation for the receiving with a due thankfulness; while, on the contrary, the good which came unsought would too often remain the unacknowledged also. Prayer is not designed to inform God, but to give man a sight of his misery, to humble his heart, to excite his desire, to inflame his faith, to animate his hope, to raise his soul toward heaven, and to put him in mind that there is his Father, his country, his inheritance. He is a Father to whom we pray; let us go to him with confidence; he knows our wants; let us remove far from us all anxious disquiet and concern.” 47📷Edwin Wilbur Rice—Verse 9: “After this manner, or ‘thus.’ Jesus gives a pattern or specimen of true prayer. Thus it was understood by nearly all the early fathers and by the majority of evangelical Christians. Some hold that he gave this as a formula always to be used. Others say this is against his teaching in v. 7; and that he did not make the use of this particular form obligatory on his followers. There is no historical evidence, so far as known, that it was used as a formula of prayer by the apostles themselves. It is to be accepted as a proper mode of prayer, and it may be used in the worship of God privately or publicly, but always and only in accord with the principle already declared by Jesus—not to use display or vain repetitions in praying.📷Onr Father. ‘The Lord’s Prayer,’ so called because the Lord gave it as a pattern, might more accurately be called ‘The Model Prayer.’ It is usually divided into three parts: 1, preface; 2, petitions.; 3, conclusion. The Latin fathers and the Lutheran Church make the number of the petitions seven. The Greek and Reformed Churches and the Westminster divines make the number six, by making only one petition of the first part of v. 13, while the others divide it into two petitions. The works written on this ‘Model Prayer’ would make an immense library. The Preface is literally ‘Father of us, who art in the heavens;’ ‘our,’ not my, implying the brotherhood of the human race, especially of believers. The ‘fatherhood of God’ was an old thought in the Jewish worship. It seems a common thought of the race. The Vedas of India, the Zend-Avesta of Persia, Greek literature, as Plato and Plutarch, and the older Baal worship, have the same idea. It seems to be a relic of God's earliest revelation of himself in patriarchal times. But Jesus brings it into a new form and touches it with a new life.First Petition. Hallowed he thy name. That is, help us and others to revere, hallow, sanctify and make holy God’s name and being. Reverence lies at the foundation of all true prayer. 48Phillip Schaff—Verse 10: “Thy kingdom come (second petition). The Messiah’s kingdom, which in organized form had not yet come, but was proclaimed by the Lord Himself, as at hand. It did speedily come, as opposed to the Old Testament theocracy; but in its fulness, including the triumph of Christ’s kingdom over the kingdom of darkness it has not yet come. For this coming we now pray and the prayer is answered, in part by every success of the gospel, and will be answered entirely when the King comes again. A missionary petition, but not less a prayer for our own higher sanctification and for the second coming of Christ. —Thy will be done as in heaven, so on earth (Third petition). ‘Heaven’ and ‘earth,’ put for their inhabitants. As by pure angels, so by men. The idea of human doing is prominent, our will subordinate to God’s will. ‘As’ expresses similarity in kind and completeness.” 49📷Matthew Henry—Verse 11: “Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God’s glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him,—Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world, (Prov. 30.8.) food convenient for us and our families, according to our rank and station.📷Every word here has a lesson in it: (1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people’s mouths, not the bread of deceit, (Prov. 20.13.) not the bread of idleness, (Prov. 31.27.) but the bread honestly gotten. (3.) We ask for our daily bread; which teaches us not to take thought for the morrow, (ch. 6.34.) but constantly to depend upon divine providence, as those that live from hand to mouth. (4.) 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. (5.) We pray, ‘Give it to us; not to me only, but to others in common with me.’ This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our house-holds eat together, and therefore ought to pray together. (6.) We pray that God would give it us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we should as well go a day without meat, as without prayer.” 50John Bird Sumner—Verses 12-13: “And forgive us our trespasses, as we forgive them that trespass against us. We are, then, trespassers: we need forgiveness. Our hearts must be ill-instructed in the divine law, if they do not tell us that it is so. And he who lives through mercy, must show mercy. An unforgiving spirit would mar the effect even of this Christian prayer, because it would betray a most unchristian state of mind.📷And lead us not into temptation, but deliver us from evil. There are temptations which ‘are common to men.’ We see throughout all Scripture, that it is God’s will that his people should be tried. But who, that knows his frailty, and the infirmity of his best purposes, will not pray that he may be kept from temptation, and delivered from the evil one?” 51Joseph Addison Alexander—Verses 14-15: “14. For, if ye forgive men their trespasses, your heavenly Father will also forgive you. 15. But, if ye forgive not men their trespasses, neither will your Father forgive your trespasses. The next two verses, as already stated, purport to give a reason for something in the previous context, which can only be the last clause of v. 12. As if he had said, ‘In asking for forgiveness, you must stand prepared to exercise it also, for unless you are, you cannot be forgiven, not because the one is the condition of the other, but because the two must go together, and the absence of the one proves the absence of the other.’ The verb four times repeated here is the same with that in v. 12; but instead of the word delts another figure is employed, that of a fall or false step, rendered in the English versions, trespass, and intended to express the same idea, that of sin, which may be considered either as a debt due to the divine justice, or as a lapse from the straight course of moral rectitude. The fulness and precision with which the alternative is here presented may appear superfluous, but adds to the solemnity of the assurance, and would no doubt strengthen the impression on the minds of the original hearers. In this, as in the whole preceding context, God is still presented in his fatherly relation to all true believers; as if to intimate that even that relation, tender as it is, would give no indulgence to an unforgiving spirit.” 52📷Charles John Elliott—Verse 16: “(16) When ye fast.—Fasting had risen under the teaching of the Pharisees into a new prominence. Under the Law there had been but the one great fast of the Day of Atonement, on which men were ‘to afflict their souls’ (Lev. xxiii.27; Num. xxix.7), and practice had interpreted that phrase as meaning total abstinence from food. Other fasts were occasional, in times of distress or penitence, as in Joel i.14, ii.15; or as part of a policy affecting to be religions zeal (1 Kings xxi.9, 12); or as the expression of personal sorrow (1 Sam. xx.34; 2 Sam. xii 16; Ezra x.6; Neh. i.4; et al.). These were observed with an ostentatious show of affliction which called forth the indignant sarcasm of the prophets (Isa. lviii.5). The ‘sackcloth’ took the place of the usual raiment, ‘ashes’ on the head, of the usual unguents (Neh. ix.1; Ps. xxxv. 13). The tradition of the Pharisees, starting from the true principle that fasting was one way of attaining self-control, and that as a discipline it was effectual in proportion as it was systematic, fixed on the fasts ‘twice in the week,’ specified in the prayer of the Pharisee (Luke xviii.12); and the second and fifth days of the week were fixed, and connected with some vague idea that Moses went up Mount Sinai on the one, and descended on the other. Our Lord, we may note, does not blame the principle, or even the rule, on which the Pharisees acted. He recognises fasting, as He recognises almsgiving and prayer, and is content to warn His disciples against the ostentation that vitiates all three, the secret self-satisfaction under the mask of contrition, the ‘pride that apes humility.’ The very words, ‘when thou fastest’ contain an implied command.📷Of a sad countenance.—Strictly, of sullen look, moroseness of affected austerity rather than of real sorrow.They disfigure their faces.—The verb is the same as that translated ‘corrupt’ in verse 19. Here it points to the unwashed face and the untrimmed hair, possibly to the ashes sprinkled on both, that men might know and admire the rigorous asceticism.” 53Charles Rosenbury Erdman—Verses 17-18: “Very popular with the Jews among whom Christ lived, was that of fasting. If this is practiced in order to show to God our sorrow for sin; or if it is involved in our devotion to his service, it is right and commendable; but if it is employed as a means of winning the approval and praise of men, it is hypocrisy and pretense. Jesus insists that fasting, and all forms of self-denial, should be in secret; we are not to parade our sacrifices; we are not to make capital out of our devotion. We are to have regard only to the Father who is in secret, who sees in secret and who surely will reward.” 54📷Endnote:42 Harvey Goodwin, A Commentary on the Gospel of S. Matthew (Cambridge: Deighton, Bell and Company, 1857), 93-94.43 Charles H. Spurgeon, The Gospel of the Kingdom: A Popular Exposition of the Gospel According to Matthew (London: Passmore & Alabaster, 1893), 32.44 William Nast, A Commentary on the Gospels of Matthew and Mark (Cincinnati: Poe & Hitchcock, 1864), 262.45 Adam Clarke, The New Testament of Our Lord Jesus Christ (Matthew to the Acts), Volume 1 (New York: Lane & Scott, 1850), 84.46 James Morrison, A Practical Commentary on the Gospel According to St. Matthew (London: Hodder & Stoughton, 1895), 88.47 J. Glentworth Butler, The Bible Work (or Bible Readers Commentary) The New Testament, in Two Volumes, Volume 1 (New York: Funk & Wagnalls, 1889), 157.48 Edwin W. Rice, Commentary on the Gospel According to Matthew (Philadelphia: The American Sunday School Union, 1897), 79.49 Philip Shaff, A Popular Commentary on the New Testament, Volume 1 (New York: Charles Scribner’s Sons, 1891), 67.50 Matthew Henry, An Exposition of the Old and New Testament, Volume 5 (Philadelphia: Edward Barrington & George D. Haswell, 1825), 67.51 John Bird Sumner, A Practical Exposition of the Gospels of St. Matthew and St. Mark, in the Form of Lectures (London: Hatchard & Son, 1831), 70.52 Joseph Addison Alexander, The Gospel According to Matthew (New York: Charles Scribner, 1861), 176.53 Charles John Ellicott, A New Testament Commentary for English Readers (Matthew-John), Volume 1 (Edinburg: The Calvin Translation Society, 1884), 26.54 Charles Rosenbury Erdman, The Gospel of Matthew: An Exposition (Philadelphia: The Westminister Press, 1920), 56.

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