Mat 5:11, 6:2, 5-6, 16, 10:19 | Barnes | STEP | Verse 11. Revile you . Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus they said of Jesus, that he was a Samaritan and had a devil; that he was mad; and thus they reviled and mocked him on the cross. But being reviled, he reviled not again, ( ) and thus being reviled, we should bless, ( ) and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, . All manner of evil--falsely . An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, . For my sake . Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and court revilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavour to be Christians, we are reviled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus reviled, or persecuted, we are to be meek, patient, humble; not angry; not reviling again; but endeavouring to do good to our persecutors and slanderers, . In this way, many have been convinced of the power and excellence of that religion which they were persecuting and reviling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since, it became a proverb, "that the blood of the martyrs is the seed of the church." (1) "falsely" or, "lying"

Matthew 5:11

Verse 11. Revile you. Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus they said of Jesus, that he was a Samaritan and had a devil; that he was mad; and thus they reviled and mocked him on the cross. But being reviled, he reviled not again, (1Pet 2:23) and thus being reviled, we should bless, (1Cor 4:12) and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, Php 1:29.

All manner of evil--falsely. An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, 1Pet 3:13-18.

For my sake. Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and court revilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavour to be Christians, we are reviled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus reviled, or persecuted, we are to be meek, patient, humble; not angry; not reviling again; but endeavouring to do good to our persecutors and slanderers, 2Ti 2:24,25. In this way, many have been convinced of the power and excellence of that religion which they were persecuting and reviling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since, it became a proverb, "that the blood of the martyrs is the seed of the church."

(1) "falsely" or, "lying"

Matthew 6:2

Verse 2. Do not sound a trumpet before thee, as the hypocrites do. The word hypocrite is taken from stage-players, who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the New Testament generally, those who dissemble or hide their real sentiments, and assume or express other feelings than their own; those who, for purposes of ostentation, or gain, or applause, put on the appearance of religion. It is probable that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to attend to it, or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet.

In the synagogues. The word synagogue commonly means the place of assembling for religious worship known by that name. Mt 4:23. It might mean, however, any collection of people for any purpose. And it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that it was commonly bestowed there; but it was probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by many.

They have their reward. That is, they obtain the applause they seek, the reputation of being charitable; and as this applause was all they wished, there is of course no further reward to be looked for or obtained.

(1) "sound a trumpet" or, "cause a trumpet to be sounded"

Matthew 6:5-6

Verse 5. And when thou prayest, etc. Hypocrites manifested the same spirit about prayer as alms-giving: it was done in public places. The word synagogues, here, clearly means not the place of worship of that name, but places where many were accustomed to assemble-- near the markets, or courts, where they could be seen of many. Our Lord evidently could not mean to condemn prayers in the synagogues. It might be said that he condemned ostentatious prayer there, while they neglected secret prayer; but this does not appear to be his design. The Jews were much in the habit of praying in public places. At certain times of the day they always offered their prayers. Wherever they were, they suspended their employment, and paid their devotions. This is also practised now everywhere by the Mohammedans, and in many places by the Roman Catholics. It seems, also, that they sought publicity, and regarded it as proof of great piety.

(o) "they have their reward" Prov 16:5, Jas 4:6 Verse 6. Enter into thy closet. Every Jewish house had a place for secret devotion. The roofs of their houses were flat places for walking, conversation, and meditation, in the cool of the evening. Mt 9:2. Over the porch, or entrance of the house, was, however, a small room of the size of the porch, raised a story above the rest of the house, expressly appropriated for the place of retirement, in secrecy and solitude, the pious Jew might offer his prayers, unseen by any but the Searcher of hearts. To this place, or to some similar place, our Saviour directed his disciples to repair when they wished to hold communion with God. This is the place commonly mentioned in the New Testament as the upper room, or the place for secret prayer. The meaning of the Saviour is, that there should be some place where we may be in secret--where we may be alone with God. There should be some place to which we may resort where no ear will hear us but His ear, and no eye can see us but His eye. Unless there is such a place, secret prayer will not be long or strictly maintained. It is often said that we have no such place, and can secure none. We are away from home; we are travelling; we are among strangers; we are in stages and steam-boats, and how can we find such places of retirement? I answer, the desire to pray, and the love of prayer, will create such places in abundance. The Saviour had all the difficulties which we can have, but yet he lived in the practice of secret prayer. To be alone, he rose up "a great while before day," and went into a solitary place and prayed. With him, a grove, a mountain, a garden, furnished such a place; and though a traveller, and among strangers, and without a house, he lived in the habit of secret prayer. What excuse have they who have a home, and who spend the precious hours of the morning in sleep, and who will practise no self-denial that they may be alone with God? O Christian! thy Saviour would have broken in upon these hours, and would have trod his solitary way to the mountain or the grove, there he might pray. He did do it. He did it to pray for thee, too indolent and too unconcerned about thy own salvation and that of the world, to practise the least self-denial in order to commune with God! How can religion live thus ? How can such a soul be saved?

The Saviour does not specify the times when we should pray in secret. He does not say how often it should be done. The reasons may have been,

(1.) that he designed that his religion should be voluntary--and there is not a better test of true piety than a disposition to engage often in secret prayer. He designed to leave it to his people to show attachment to him by coming to God often--and as often as they chose.

(2.) An attempt to specify the times when this should be done would tend to make religion formal and heartless. Mohammed undertook to regulate this, and the consequence is a cold and formal prostration at the appointed hours of prayer all over the land where his religion has spread.

(3.) The periods are so numerous, and the seasons for secret prayer vary so much, that it would not be easy to fix rules when this should be done. Yet without giving rules--where the Saviour has given none--we may suggest the following as times when secret prayer is proper:

(1.) In the morning. Nothing can be more appropriate when we have been preserved through the night, and when we are about to enter upon the duties and dangers of another day, than to render him thanks, and to commit ourselves to his fatherly care.

(2.) In the evening. When the day has closed, what more natural than to render thanks and to implore forgiveness for what we have said or done amiss, and to pray for a blessing on the labours of the day; and when about to lie down again to sleep, not knowing but it may be our last sleep, and that we may awake in eternity, what more proper than to commend ourselves to the care of Him "who never slumbers nor sleeps."

(3.) We should pray in times of embarrassment and perplexity. Such times occur in every man's life, and it is then a privilege and a duty to go to God and seek his direction. In the most difficult and embarrassed time of the American revolution, Washington was seen to retire daily to a grove in the vicinity of the camp at Valley Forge. Curiosity led a man to observe him on one occasion, and the father of his country was seen on his knees supplicating the God of Hosts in prayer. Who can tell how much the liberty of this nation is owing to the answer to the secret prayer of Washington?

(4.) We should pray when we are beset with strong temptations. So the Saviour prayed in the garden of Gethsemane, (Comp. Heb 5:7,8) and so we should pray when we are tempted.

(5.) We should pray when the Spirit prompts us to pray; when we feel just like praying; when nothing can satisfy the soul but prayer. Such times occur in the life, of every Christian; and they are "spring- times" of piety--favourable gales to waft us on to heaven. Prayer to the Christian, at such times, is just as congenial as conversation with a friend when the bosom is filled with love; as the society of father, mother, sister, child is, when the heart glows with attachment; as the strains of sweet music are to the ear best attuned to the love of harmony; as the most exquisite poetry is to the heart enamoured with the muses; and as the most delicious banquet is to the hungry. Prayer, then, is the element of being; the breath; the vital air; and then the Christian must and should pray. He is the most eminent Christian who is most favoured with such strong emotions urging him to prayer. The heart is then full. The soul is tender. The sun of glory shines with unusual splendour. No cloud intervenes. The Christian rises from the earth, and pants for glory. Then we may go alone with God, We may enter the closet, and breathe forth our warm desires into the ever-open ear of God, and he who sees in secret will reward us openly.

In secret. Who is unseen.

Who seeth in secret. Who sees what the human eye cannot see; who sees the secret real designs and desires of the heart. Prayer should always be offered, remembering that God is acquainted with our real desires; and that it is those real desires, and not the words of prayer, that he will answer.

(p) "seeth in secret" Ps 34:15, Is 65:24

Matthew 6:16

Verse 16. Moreover when ye fast, etc. 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 absorbing as to destroy the natural appetites 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 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, appropriated 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 impending 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 52:7) of the burning of the temple, (Zech 7:3) in memory of the death of Gedaliah, (Jer 41:4,) and in memory of the commencement of the attack on Jerusalem, Zech 8:19. In addition to these, they had a multitude of occasional fasts. It was customary, also, for the Pharisees to fast twice a week, Lk 17:12.

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 having the genuine principles of piety at heart, they know not its proper expression, and hence appear supremely contemptible and abominable. Never should men exhibit outwardly more than they feel; and never should they attempt to exhibit anything for the mere sake of ostentation.

(e) "appear unto men to fast" Isa 57:3,5

Matthew 10:19

Verses 19,20. Take no thought. That is, be not anxious, or unduly solicitous. Mt 6:26. God would inspire them. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals: as approaching to divinity. How consoling, then, the assurance that God would aid them, and speak within them!

(m) "But when" Mk 13:11, Lk 12:11, 21:14,15