Matthew 6
6
Pure-hearted Giving
1 āBe#tc ā” Several mss (× L Z Ī Ć1 33 892 1241 1424 al) have Ī“Ī (de, ābut, nowā) at the beginning of this verse; the reading without Ī“Ī is supported by B D W 0250 Ć13 Ć lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA27 has Ī“Ī in brackets, indicating reservations about its authenticity. careful not to display your righteousness merely to be seen by people.#tn Grk ābefore people in order to be seen by them.ā Otherwise you have no reward with your Father in heaven. 2 Thus whenever you do charitable giving,#tn Grk āgive alms,ā but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11). do not blow a trumpet before you, as the hypocrites do in synagogues#sn See the note on synagogues in 4:23. and on streets so that people will praise them. I tell you the truth,#tn Grk āTruly (į¼Ī¼į½µĪ½, amhn), I say to you.ā they have their reward. 3 But when you do your giving, do not let your left hand know what your right hand is doing, 4 so that your gift may be in secret. And your Father, who sees in secret, will reward you.#tc L W Ī 0250 Ć it read į¼Ī½ Ļįæ· ĻĪ±Ī½ĪµĻįæ· (en tw fanerw, āopenlyā) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (× B D Z Ć1,13 33 al).
Private Prayer
5 āWhenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues#sn See the note on synagogues in 4:23. and on street corners so that people can see them. Truly I say to you, they have their reward. 6 But whenever you pray, go into your room,#sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ĻĪ±Ī¼ĪµįæĪæĪ½ 2). close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.#tc See the tc note on āwill reward youā in 6:4: The problem is the same and the ms support differs only slightly. 7 When#tn Here Ī“Ī (de) has not been translated. you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 8 Do#tn Grk āSo do not.ā Here Īæį½Ī½ (oun) has not been translated. not be like them, for your Father knows what you need before you ask him. 9 So pray this way:#sn Pray this way. What follows, although traditionally known as the Lordās prayer, is really the disciplesā prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
Our Father#sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of ādaddyā (as is sometimes popularly suggested), but it does suggest a close, familial relationship. in heaven, may your name be honored,#tn Grk āhallowed be your name.ā
10 may your kingdom come,#sn Your kingdom come represents the hope for the full manifestation of Godās promised rule.
may your will be done on earth as it is in heaven.
11 Give us today our daily bread,#tn Or āGive us bread today for the coming day,ā or āGive us today the bread we need for today.ā The term į¼ĻĪ¹ĪæĻĻĪ¹ĪæĻ (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include ādaily,ā āthe coming day,ā and āfor existence.ā See BDAG 376-77 s.v.; L&N 67:183, 206.
12 and forgive us our debts, as we ourselves#tn Or āas even we.ā The phrase į½”Ļ ĪŗĪ±į½¶ į¼”Ī¼ĪµįæĻ (Jw" kai Jhmei") makes į¼”Ī¼ĪµįæĻ emphatic. The translation above adds an appropriate emphasis to the passage. have forgiven our debtors.
13 And do not lead us into temptation,#tn Or āinto a time of testing.āsn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin. but deliver us from the evil one.#tc Most mss (L W Ī 0233 Ć13 33 Ć sy sa Didache) read (though some with slight variation) į½
ĻĪ¹ ĻĪæįæ¦ į¼ĻĻĪ¹Ī½ į¼” Ī²Ī±ĻĪ¹Ī»ĪµĪÆĪ± ĪŗĪ±į½¶ į¼” Ī“ĻĪ½Ī±Ī¼Ī¹Ļ ĪŗĪ±į½¶ į¼” Ī“ĻĪ¾Ī± Īµį¼°Ļ ĻĪæį½ŗĻ Ī±į¼°įæ¶Ī½Ī±Ļ, į¼Ī¼į½µĪ½ (āfor yours is the kingdom and the power and the glory forever, amenā) here. The reading without this sentence, though, is attested by generally better witnesses (× B D Z 0170 Ć1 pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.tn The term ĻĪæĪ½Ī·ĻĪæįæ¦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (ĻĪæįæ¦ ĻĪæĪ½Ī·ĻĪæįæ¦, tou ponhrou). Cf. also āthe evildoerā in 5:39, which is the same construction.
14 āFor if you forgive others#tn Here į¼Ī½ĪøĻĻĻĪæĻ (anqrwpo") is used in a generic sense: āpeople, others.ā their sins, your heavenly Father will also forgive you. 15 But if you do not forgive others, your Father will not forgive you your sins.
Proper Fasting
16 āWhen#tn Here Ī“Ī (de) has not been translated. you fast, do not look sullen like the hypocrites, for they make their faces unattractive#tn Here the term ādisfigureā used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, āāto make unsightly, to disfigure, to make ugly.ā į¼ĻĪ±Ī½ĪÆĪ¶ĪæĻ
ĻĪ¹Ī½ Ī³į½°Ļ Ļį½° ĻĻĻĻĻĻĪ± Ī±į½Ļįæ¶Ī½ āfor they make their faces unsightlyā Mt 6:16.ā so that people will see them fasting. I tell you the truth,#tn Grk āTruly (į¼Ī¼į½µĪ½, amhn), I say to you.ā they have their reward. 17 When#tn Here Ī“Ī (de) has not been translated. you fast, put oil on your head and wash your face, 18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
Lasting Treasure
19 āDo not accumulate for yourselves treasures on earth, where moth#tn The term Ļį½µĻ (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions āmoth-eatenā clothing. and rust destroy and where thieves break in and steal. 20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 21 For where your#tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesusā commands should obey. treasure#sn Seeking heavenly treasure means serving others and honoring God by doing so. is, there your heart will be also.
22 āThe eye is the lamp of the body. If then your eye is healthy,#tn Or āsoundā (so L&N 23.132 and most scholars). A few scholars take this word to mean something like āgenerousā here (L&N 57.107). partly due to the immediate context concerning money, in which case the āeyeā is a metonymy for the entire person (āif you are generousā). your whole body will be full of light. 23 But if your eye is diseased,#tn Or āif your eye is sickā (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean āevil,ā so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at. your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
24 āNo one can serve two masters, for either he will hate#sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made. the one and love the other, or he will be devoted to the one and despise#tn Or āand treat [the other] with contempt.ā the other. You cannot serve God and money.#tn Grk āGod and mammon.āsn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
Do Not Worry
25 āTherefore I tell you, do not worry#tn Or ādo not be anxious,ā and so throughout the rest of this paragraph. about your life, what you will eat or drink, or about your body, what you will wear. Isnāt there more to life than food and more to the body than clothing? 26 Look at the birds in the sky:#tn Grk āthe birds of the skyā or āthe birds of the heavenā; the Greek word Īæį½ĻĪ±Ī½ĻĻ (ouranos) may be translated either āskyā or āheaven,ā depending on the context. The idiomatic expression ābirds of the skyā refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. ĻĪµĻĪµĪ¹Ī½ĻĪ½). They do not sow, or reap, or gather into barns, yet your heavenly Father feeds#tn Or āGod gives them food to eat.ā L&N 23.6 has both āto provide food forā and āto give food to someone to eat.ā them. Arenāt you more valuable#tn Grk āof more value.ā than they are? 27 And which of you by worrying can add even one hour to his life?#tn Or āa cubit to his height.ā A cubit (ĻįæĻĻ
Ļ, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, āhourā is usually used [BDAG 812 s.v.] although ādayā has been suggested [L&N 67.151]). The term į¼”Ī»Ī¹ĪŗĪÆĪ± (Jhlikia) is ambiguous in the same way as ĻįæĻĻ
Ļ (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height. 28 Why do you worry about clothing? Think about how the flowers#tn Traditionally, ālilies.ā According to L&N 3.32, āThough traditionally ĪŗĻĪÆĪ½ĪæĪ½ has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.ā In view of the uncertainty, the more generic āflowersā has been used in the translation. of the field grow; they do not work#tn Or, traditionally, ātoil.ā Although it might be argued that āwork hardā would be a more precise translation of ĪŗĪæĻĪ¹Ī¬Ļ (kopiaw) here, the line in English reads better in terms of cadence with a single syllable. or spin. 29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 30 And if this is how God clothes the wild grass,#tn Grk āgrass of the field.ā which is here today and tomorrow is tossed into the fire to heat the oven,#tn Grk āinto the oven.ā The expanded translation āinto the fire to heat the ovenā has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass. wonāt he clothe you even more,#sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things. you people of little faith? 31 So then, donāt worry saying, āWhat will we eat?ā or āWhat will we drink?ā or āWhat will we wear?ā 32 For the unconverted#tn Or āunbelieversā; Grk āGentiles.ā pursue these things, and your heavenly Father knows that you need them. 33 But above all pursue his kingdom#tc ā” Most mss (L W Ī 0233 Ć1,13 33 Ć lat sy mae) read Ļį½“Ī½ Ī²Ī±ĻĪ¹Ī»ĪµĪÆĪ±Ī½ ĻĪæįæ¦ ĪøĪµĪæįæ¦ ĪŗĪ±į½¶ Ļį½“Ī½ Ī“Ī¹ĪŗĪ±Ī¹ĪæĻĻĪ½Ī·Ī½ Ī±į½ĻĪæįæ¦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, āthe kingdom of God and his righteousnessā) here, but the words āof Godā are lacking in × B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribeās eye would skip over both words (especially since ĻĪæįæ¦ ĪøĪµĪæįæ¦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with Ī²Ī±ĻĪ¹Ī»ĪµĪÆĪ± ā especially ĪøĪµĪæįæ¦ or Īæį½ĻĪ±Ī½įæ¶Ī½ (ouranwn) ā but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of ĻĪæįæ¦ ĪøĪµĪæįæ¦ is considered most likely to be original. NA27 includes the words in brackets, indicating doubt as to their authenticity.sn Godās kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. and righteousness, and all these things will be given to you as well. 34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.#tn Grk āSufficient for the day is its evil.ā
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Matthew 6: NET
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