15 But if ye forgive not men

rise like incense, and the lifting up our hands will be like the evening sacrifice. Amen. This is a word of Hebrew origin, from a verb signifying to be firm, secure, to be true and faithful. It is a word expressing consent or strong approbation, a word of strong asseveration. It means verily, certainly, so be it. It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister. And to some extent, it was probably so used in the Christian church. See 1 Cor. xiv. 16. It may be proper to remark that this doxology, "for thine is the kingdom,' &c., is wanting in many manuscripts, and that its authenticity is doubtful.

14. If ye forgive. If ye pardon. Trespasses. Offences, faults. If ye forgive others when they offend or injure you. This is constantly required in the Bible. Our Saviour says we should forgive even if the offence be committed seventy times seven times. Matt. xviii. 22. By this is meant that when a man asks forgiveness, we are cordially and for ever to pardon the offence; we are to declare our willingness to forgive him. If he does not ask forgiveness, yet we are still to treat him kindly; not to harbor malice; not to speak ill of him; to be ready to do him good; and be always prepared to declare him forgiven when he asks it.

16. Moreover when thou fastest, &c. The word fast literally signifies to abstain from food and drink, whether from necessity or as a religious observance. It is, however, commonly applied in the Bible, to the latter. It is, then, an expression of grief or sorrow. Such is the constitution of the body, that in a time of grief or sorrow we are not disposed to eat; or, we have no appetite. The grief of the soul is so abBorbing as to destroy the natural appetes of the body. Men in deep affliction eat little, and often pine away and fall into sickness, because the body refuses, on account of the deep sorrow of the mind, to discharge the functions of health Fasting, then, is the natural

16 Moreover, when ye fast, be not, as the hypocrites, of a sad couna Ep.4.31. Ja.2.13.

expression of grief. It is not arbitrary; it is what every person in sorrow naturally does. This is the foundation of its being applied to religion as a sacred rite. It is because the soul, when oppressed and burdened by a sense of sin, is so filled with grief, that the body refuses food. It is, therefore, appropri ated always to scenes of penitence, of godly sorrow, of suffering, and to those facts connected with religion that are fitted to produce grief, as the prevalence of iniquity or some dark impend. ing calamity, or storm, or tempest, pestilence, plague, or famine. It is also used to humble us, to bring us to reflection, to direct the thoughts away from the comforts of this world to the bliss of a better. It is not acceptable except it be the real expression of sorrow, the natural effect of feeling that we are burdened with crime.

The Jews fasted often. They had four annual fasts, in commemoration of the capture of Jerusalem (Jer. lii. 7.), of the burning of the temple (Zech. vii. 3), in memory of the death of Gedaliah (Jer. xli. 4), and in memory of the com. mencement of the attack on Jerusalem. Zech. viii. 19. In addition to these, they had a multitude of occasional fasts. It was customary also, for the Phari. sees to fast twice a week. Luke xviii. 12. ¶ Of a sad countenance. That is, sour, morose, assumed expressions of unfelt sorrow. They disfigure their faces. That is, they do not anoint and wash themselves as usual; they are uncombed, filthy, squalid, and haggard. It is said that they were often in the habit of throwing ashes on their heads and faces; and this mixing with their tears, seemed still farther to disfigure their faces.-So much pains will men take, and so much suffering will they undergo, and so much that is ridiculous will they assume, to impose on God and men. But they deceive neither. God sees through the flimsy veil. Human eyes can pierce a disguise so thin Hypocrites overact their part. Not hav ing the genuine principles of piety at heart, they know not is proper expres

sion, and hence appear supremely contemptible ard abominable. Never shold men exhibit outwardly more than they feel; and never should they attempt to exhibit any thing for the mere sake of ostentation.

17. But thou, when thou fastest, anoint, &c. That is, appear as you do daily. Do not assume any new appearance, or change your visage or dress. The Jews and all neighboring nations were much in the habit of washing and anointing their bodies. This washing was performed at every meal; and where it could be effected, the head, or >ther parts of the body, was daily anointed with sweet or olive oil. In a warm climate, exposed to the great heat of the sun, this practice conduced much to health, preserved the skin smooth and tender, and afforded a most grateful sensation and odor. See Mark vii. 2, 3; James v. 14; Mark vi. 13; John xii. 3. The meaning of this whole commandment is, when you regard it to be your duty to fast, do it as a thing expressing deep feeling, or sorrow for sin; not by assuming unfelt gravity and moroseness, but in your ordinary dress and appearance; not to attract attention, but as an expression of feeling towards God, and he will approve and reward it.

zures,

19. Lay not up for yourselves trea&c. Treasures, or wealth, among the ancients, consisted in clothes, or changes of raiment, as well as in gold, silver, gems, wine, lands, and oil. It meant an abundance of any thing that was held to be conducive to the ornament or comfort of life. As the Orientalists delighted much in display, in splen

and rust doth corrupt, and where thieves break through and steal :

20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal :

21 For where your treasure is, there will your heart be also.

22 The light of the body is the eye: d If therefore thine eye be single, thy whole body shall be full of light:

23 But if thine eye be evil, thy Is.33.6. Lu.12.33,34. 1 Ti.6.19. d Lu

11.34,36.

did equipage, and costly garments, their treasures in fact consisted much in beautiful and richly ornamented articles_of apparel. See Gen. xlv. 22, where Joseph gave to his brethren changes of raiment; Josh. vii. 21, where Achan coveted and secreted a goodly Babylonish garment. See also Judges xiv. 12 This fact will account for the use of the word moth. When we speak of wealth, we think at once of gold, and silver, and lands, and houses. When a Hebrew or an Orientalist spoke of wealth, he thought first of what would make display; and included, as an essential part, splendid articles of dress. The moth is a small insect that finds its way to clothes and garments, and destroys them. The moth would destroy their apparel, the rust their silver and gold; thus all their treasure would waste away.

20. Lay up treasures in heaven. That is, have provision made for your eternal felicity. Do not exhaust your strength, and spend your days, in providing for the life here, but let your chief anxiety be to be prepared for eternity. There nothing corrupts, nothing terminates, no enemies plunder or destroy. To have treasure in heaven is to possess evidence that its purity and joys will be ours. It is to be heirs of God, and joint heirs with Christ to an inheritance incorruptible, undefiled, and that fadeth not away. The heart, or affections, will of course be fixed on the treasure. To regulate the heart, it is therefore important that the treasure, or object of attachment, should be right.

22, 23. The 'ight of the body, &c

what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment ?

26 Behold the fowls of the air:

we need on the providence of God.The first is stated in the 25th verse: "Is not the life more than meat, and the body than raiment?" In the beginning of the verse he charged his disciples to take no thought—that is, not to be anxious about the supply of their wants. God will take care of these. He has given life, a far greater blessing than meat; he has created the body, of far more consequence than raiment. Shall not he, who has conferred the greater blessing, be willing to confer the less? Shall not he, who has formed the body so curiously, and made such a display of power and goodness, see that it is properly protected and clothed ? He who has displayed so great goodness as to form the body, and breathe into it the breath of life, will surely follow up the blessing, and confer the smaller favor of providing that that body should be clothed, and that life preserved. No thought. The word thought, when the Bible was translated, meant anxiety, and is so used frequently in old English authors. Thus Bacon says, Haweis died with thought and anguish before his business came to an end." As such it is here used by our translators, and it answers exactly to the meaning of the original. Like many other words, it has since somewhat changed its signification, and would convey to most readers an improper idea. The word anxiety would now exactly express the sense, and is exactly the thing against which the Saviour would guard us. See Luke viii. 14; xxi. 34. Phil. iv. 6. Thought about the future is right; anxiety, solicitude, trouble, is wrong. There is a degree of thinking and industry about the things of this life which is proper. See 1 Tim. v. 8; 2 Thess. iii. 10; Rom. xii. 11. But it should not be our supreme concern; it should not lead to solicitude or anxiety; it should not take time that ought to be devoted to religion. For your life. For what will support your life. Meat. This word here means

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for they sow not, neither do they reap, nor gather into barns; yel your heavenly Father feedeth them. Are ye not much better than they?

27 Which of you by taking

a Job 38.41. Lu.12.24,&c.

food in general, as it does commonly in the Bible. We confine it now to animal food, or the food of animals. When the Bible was translated, it denoted all kinds of food, and is so used in the old English writers. It is one of the words which has changed its meaning since the translation of the Bible was made. Raiment. Clothing.

26. Behold the fowls of the air. The second argument for confidence in the providence of God is derived from a beautiful reference to the fowls of hea ven. See, said the Saviour, see the fowls of the air: they have no anxiety about the supply of their wants; they do not sow or reap; in innumerable flocks they fill the air; they fill the grove with music, and meet the coming light of the morning with their songs, and pour their notes on the zephyrs of the evening, unanxious about the supply of their wants; yet how few die with hunger! how regularly are they fed from the hand of God! how he ministers to their unnumbered wants! He sees their young open wide their mouths, and seek their meat at his hand," and how cheerfully and regularly are their necessities supplied! You, said the Saviour to his disciples, you are of more consequence than they are; and shall God feed them in such numbers, and suffer you to want? It cannot be. Put confidence, then, in that Universal Parent that feeds all the fowls of the air, and fear not that he will also supply your wants. ¶ Better than they. Of more consequence. Your lives are of more importance than theirs, and God will therefore provide for them.

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27. Which of you by taking thought. The third argument is taken from their extreme weakness and helplessness. With all your care you cannot increase your stature a single cubit. God has ordered your height. Beyond his appointment your powers are of no avail, and you can do nothing. So of rai ment. He, by his providence, orders and arranges the circumstances of your

thought can add one cubit unto his stature ?

28 And why take ye thonght for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

ture.

life. Beyond that appointment of his providence, beyond his care for you, your efforts avail nothing. Seeing, then, that he alike orders your growth, and the supply of your wants, how obvious is the duty of depending on him, and of beginning all your efforts, feeling that He only can grant you the means of preserving life! One cubit. The cubit was originally the length from the elbow to the end of the middle finger. The cubit of the scriptures is not far from twenty-two inches. Terms of length are often applied to life; and it is thought by many to be so here.Thus, it is said, "Thou hast made my days as a handbreadth" (Ps. xxxix. 5); "Teach me the MEASURE of my days." Ps. xxxix. 4. In this place it is used to denote a small length. You cannot increase your stature even a cubit, or in the smallest degree. Compare Luke xii. 26. StaThis word means height. The original word, however, means oftener age. John ix. 21-23. In these places t is translated age. If this be its meaning here, it denotes that a man cannot increase the length of his life at all. The atmost anxiety will not prolong it one hour beyond the time appointed for death. 28, 29. The fourth consideration is taken from the lilies of the valley. Watch the growing of the lily. It toils not, and it spins not. Yet night and day it grows. With a beauty which the most splendid monarch of the East never knew, it expands its blossom and fills the air with fragrance. Yet this beauty is of short continuance. Soon it will fade, and the beautiful flower will be cut down and burned. God so little regards the bestowment of beauty and ornament as to give the highest adorning to this which is soon to perish. When he thus clothes a lily-a fair flower, soon to perish-will he be unmindful of his children? Shall they-dear to his heart and imbued with immortality -lack that which is proper for them, and shall they in vain trust the God that decks the lily of the valley? He will much more clothe you. Even Solomon in all his glory. &c. The common dress

29 And ye: I say unto you, that even Solomon in all his glory was not arrayed like one of these.

30 Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the of eastern kings was purple. But they sometimes wore white robes. See Esther viii. 15; Dan. vii. 9. It is to this that Christ refers. Solomon, says he, the richest and most magnificent king of Israel, was not clothed in a robe of so pure a white as the lily of the valley.

30. Is cast into the oven. The Jews had different modes of baking. In early times they frequently baked in the sand, warmed with the heat of the sun. They constructed also movable ovens, made of clay, brick, or plates of iron. But the most common kind, and the one here probably referred to, was made by excavating the earth two and a half feet in diameter, and from five to six feet deep. This kind of oven still exists in Persia. The bottom was paved with stones. It was heated by putting wood or dry grass into the oven; and when heated, the ashes were removed, and the bread was placed on the heated stones. More commonly, however, the oven was an earthen vessel, without a bottom, about three feet high, smeared outside and inside with clay, and placed upon a frame, or support. Fire was made within it, or below it. When the sides were sufficiently heated, thin patches of dough were spread on the inside, and the top was covered, without removing the fire as in the other cases; and the bread was quickly baked. The following representation of it is taken from Niebuhr.