But what of our material needs—food, clothing, and shelter, means and opportunities for mental and spiritual growth? Must not life be largely a struggle for these earthly, transient things? To this fundamental problem of human existence Jesus gives an explicit answer in Vivien eb as that God knows these needs of men, and wills to provide for them (y.*) : men should depend upon and trust Him for those things necessary to life. If the Heavenly Father cares for the birds and the flowers, He will certainly care for His higher human creatures, Men, therefore, must not be anxious about these things ; they must live trust- ingly for to-day, leaving to-morrow to God (v.*4), And so in the Lord’s Prayer He taught them to pray, ‘Give us this day the bread suited to our need.’ Here again Jesus is setting forth a prin- ciple of life, not laying down a precept to be literally applied. No one could suppose Him to advocate a purely hand-to-mouth existence, like that of the animals; the higher well-being of the individual or the race could not be accomplished by such a manner of living. Common-sense sup- piss the interpretation that Jesus contemplates abour, prudence, and forethought for necessary
* The Lukan parallels 1134-36 1613 again have the same thought as the Matthzan passage, but with much variation ; except that in the verse about the ‘two masters’ there is a remarkable verbal agreement. The word ‘mammon’ is a transliteration from the Aramaic Ns}, and signifies here the riches which have become an idol to be worshipped and served.
t Lk 1222-31 furnishes a parallel for Mt 625-33, but not for v.34, which is found only here in the Gospels ; there are good reasons for thinking that this verse belonged originally to the connexion in which it here appears. The phenomena of the parallel passages are as usual : striking likeness in certain clauses, but many important additions, omissions, and variations. Luke's account has obviously undergone adaptation for Gentile use, as seen in his ‘ravens’ where Matthew has ‘the birds of the heaven,’ ‘God’ and ‘Father’? where Matthew has ‘heavenly Father,’ ‘nations of the world’ where Matthew has ‘nations’; and instead of Matthew’s ‘ Be not anxious saying, What shall we eat?’ Luke's account reads, ‘Seek not what ye shall eat... neither be ye of doubtful mind.’ The word ¢Asz/ey in Mt 627 is capable of two different interpretations, and commentators are divided be- tween them. The RV translates, ‘Which of you by being anxious [%.¢. by giving the matter intense, anxious thought] can add one cubit to his stature?’ Since this is the clear meanin of the word where it is found elsewhere in this Gospel, Lk 252 198, it has been so understood here by the Vulgate, Chrysostom, Augustine, Luther, Calvin, Bengel, Fritzsche, and others. But the cubit was 18 inches or more, which makes this interpreta- tion seem highly improbable, as a very small amount in*pro- portion to the whole is intended in this context. The word may mean ‘age’ (RVm); and it was not uncommon to think of life in terms of linear measure (cf. Ps 395 ‘Behold, thou hast made my days as handbreadths’ ; also Jn 921.23, He 1111), So that this is the meaning understood by Bleek, Tholuck, Meyer, Achelis, Feine, H. Weiss, Ibbeken, Thayer, B. Weiss, and most modern scholars.
SERMON ON THE MOUNT
material things ; in general God provides, ne things themselves without effort on men’s but the way by which with effort men can { what they need. And it is no life of eas) luxury to which God calls us, but a wor frugal life. What Jesus wishes is that in should be free from the distraction and an which come to those who will not put selves wholly into God’s hands and trust | for everything. Each day as it comes is dealt with in the present, leaving the future} God: if we do our best to-day, God will take
of to-morrow (cf. Ro 8%). Why should it n¢ so? God has a great purpose in the world, y men are to help Him to accomplish ; assured]; will care for and assist those who accept thei and sincerely strive to perform it. {
j. The Treatment of Others.—Mt. T=] 37-2 (ef, Lk 1193), The main idea of this p) lies in vy.2%-12 (yy,6. 7-1 belonged origina! other connexions), and pertains to the righ, tude and conduct towards our fellow-men | verses, therefore, form a fourth section in ; exposition of the true righteousness, co-o1 { with sections 57-48 61-18 61%34, Their teacki twofold: men are not to be of a censorious dij tion towards one another (vv.1"5), and they a show the same respect, kindness, and helpfi to others which they themselves would Jik receive (yv.”2). The two teachings containe vy.® 7-11 are also of interest and importance, they interrupt the sequence of thought in Sermon. It is the view of many scholars that | ‘Golden Rule’ in v.?? follows logically upon vy.! and not only finishes this section, but in a forms a closing utterance for the body of the d course from 5”! onward, 73-7 being in the nature a hortatory conclusion. *
Mt 7'° finds its parallel in Lk 6°7-#, the t accounts showing the usual amount of similari and variation. While the Lukan context gives somewhat different aspect to the teaching, t) substance is the same. Jesus is here setting for! an essential principle of all true righteousness, | the recognition and practice of which depends t: realization of the individual and social ideal. TH principle requires that men shall not be critice fault-finding, and flaw-picking in thought or co duct towards one another. The only right attitus is a full, penitent recognition of one’s own wea)