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6. Sermon on the Mount

¹ “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.

² “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. ³ But when you give to the needy, do not let your left hand know what your right hand is doing, ⁴ so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

Prayer

⁵ “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. ⁶ But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. ⁷ And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. ⁸ Do not be like them, for your Father knows what you need before you ask him.

⁹ “This, then, is how you should pray:

    “‘Our Father in heaven,
hallowed be your name,
¹⁰ your kingdom come,
your will be done,
    on earth as it is in heaven.
¹¹ Give us today our daily bread.
¹² And forgive us our debts,
    as we also have forgiven our debtors.
¹³ And lead us not into temptation, The Greek for temptation can also mean testing.
    but deliver us from the evil one. Or from evil; some late manuscripts one, / for yours is the kingdom and the power and the glory forever. Amen.’

¹⁴ For if you forgive other people when they sin against you, your heavenly Father will also forgive you. ¹⁵ But if you do not forgive others their sins, your Father will not forgive your sins.

Fasting

¹⁶ “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. ¹⁷ But when you fast, put oil on your head and wash your face, ¹⁸ so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.

Treasures in Heaven

¹⁹ “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. ²⁰ But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. ²¹ For where your treasure is, there your heart will be also.

²² “The eye is the lamp of the body. If your eyes are healthy, The Greek for healthy here implies generous. your whole body will be full of light. ²³ But if your eyes are unhealthy, The Greek for unhealthy here implies stingy. your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!

²⁴ “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.

Do Not Worry

²⁵ “Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? ²⁶ Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? ²⁷ Can any one of you by worrying add a single hour to your life Or single cubit to your height?

²⁸ “And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. ²⁹ Yet I tell you that not even Solomon in all his splendor was dressed like one of these. ³⁰ If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith? ³¹ So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the pagans run after all these things, and your heavenly Father knows that you need them. ³³ But seek first his kingdom and his righteousness, and all these things will be given to you as well. ³⁴ Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.

10. May thy kingdom come Though the Greek verb (ἐλθέτω) is simple, yet if, instead of May thy kingdom come, we read, as it was rendered in the old translation, May thy kingdom arrive,⁴³⁵⁴³⁵ “Adveniat regnum tuum;” the only difference being, that the compound verb adveniat, may arrive, has been exchanged for the simple verb veniat, may come, a change which has been adopted, so far as I have observed, in the modern European versions. — Ed. the meaning will remain unchanged. We must first attend to the definition of the kingdom of God. He is said to reign among men, when they voluntarily devote and submit themselves to be governed by him, placing their flesh under the yoke, and renouncing their desires. Such is the corruption of the nature, that all our affections are so many soldiers of Satan, who oppose the justice of God, and consequently obstruct or disturb his reign. By this prayer we ask, that he may remove all hindrances, and may bring all men under his dominion, and may lead them to meditate on the heavenly life.

This is done partly by the preaching of the word, and partly by the secret power of the Spirit. It is his will to govern men by his word: but as the bare voice, if the inward power of the Spirit be not added, does not pierce the hearts of men, both must be joined together, in order that the kingdom of God may be established. We therefore pray that God would exert his power, both by the Word and by the Spirit, that the whole world may willingly submit to him. The kingdom of God is opposed to all disorder (ἀταξία) and confusion for good order is nowhere found in the world, except when he regulates by his hand the schemes and dispositions of men. Hence we conclude, that the commencement of the reign of God in us is the destruction of the old man, and the denial of ourselves, that we may be renewed to another life.

There is still another way in which God reigns; and that is, when he overthrows his enemies, and compels them, with Satan their head, to yield a reluctant subjection to his authority, “till they all be made his footstools” (Hebrews 10:13.) The substance of this prayer is, that God would enlighten the world by the light of his Word, — would form the hearts of men, by the influences of his Spirit, to obey his justice, and would restore to order, by the gracious exercise of his power, all the disorder that exists in the world. Now, he commences his reign by subduing the desires of our flesh. Again, as the kingdom of God is continually growing and advancing to the end of the world, we must pray every day that it may come: for to whatever extent iniquity abounds in the world, to such an extent the kingdom of God, which brings along with it perfect righteousness, is not yet come.

May thy will be done Although the will of God, viewed in itself, is one and simple, it is presented to us in Scripture under a twofold aspect.⁴³⁶⁴³⁶ “Elle nous est proposee en deux sortes es Escritures.” — “It is presented to us in two ways in the Scriptures.” It is said, that the will of God is done, when he executes the secret counsels of his providence, however obstinately men may strive to oppose him. But here we are commanded to pray that, in another sense, his will may be done, — that all creatures may obey him, without opposition, and without reluctance. This appears more clearly from the comparison, as in heaven For, as He has the angels constantly ready to execute his commands, (and hence they are said to do his commandments, hearkening to the voice of his word, Psalm 103:20,) so we desire that all men may have their will formed to such harmony with the righteousness of God, that they may freely bend in whatever direction he shall appoint. It is, no doubt, a holy desire, when we bow to the will of God, and acquiesce in his appointments. But this prayer implies something more. It is a prayer, that God may remove all the obstinacy of men, which rises in unceasing rebellion against him, and may render them gentle and submissive, that they may not wish or desire any thing but what pleases him, and meets his approbation.

But it may be objected: Ought we to ask from God what, he declares, will never exist to the end of the world? I reply: When we pray that the earth may become obedient to the will of God, it is not necessary that we should look particularly at every individual. It is enough for us to declare, by such a prayer as this, that we hate and regret whatever we perceive to be contrary to the will of God, and long for its utter destruction, not only that it may be the rule of all our affections, but that we may yield ourselves without reserve, and with all cheerfulness, to its fulfillment.