Save in reading "but" instend of lhe second mid to his disciples, Ask gf'eat thing,, and "for," Luke's seems the more original (P'or the emaU ,hall be added ID you; and aak after all these thinga do the Gentiles seek ;) hea1Jenl11 thing,, and the earthly ,hall be for your hea.venly Fat.her knoweth, etc. The added ID you" (Westcott, 'lntrod.,' App. Revised Version removes the marks of C; Reech, • Agmpha,' p. 230, etc.; cf. also pa.rentheeis, For .. . for; these are probably 1 Kings iii. 11-14; Mark x. 29, 30; 1 Tim. eo-ordina.te, a.nd adduce two rea.sons for our iv. 8). not being for one moment anxious about Ver. 34.-Ta.ke therefore no thought for -earthly things: (1) -it is like the heathen the morrow : for the morrow shall take (cf. the thought of eh. v. 47); (2) yonr Father thought for the things of itself. Sufficient knows your need of them. Beavenl11 (eh. unto the day is the evil thereof. Matthew v. 16, note). Knoweth (ver. 8, note). only. Luke's conclusion ~ this section Ver. 33.-Pare.llel passage: Luke xii, 31, (" Fear not, little flock; for it is your which iB shorter. B,ut ;. ie. in contrast t.o snch Father's good plea.sure to give you the eeeking as he has jll8t spoken of. Our Lord kingdom") is perhaps more closely con- at length gives a distinct promise that if nected with the preceding verse, and also God's cause iB made the first 11,im, all the grander as dwelling upon God's side; but necessaries of life shall be provided. Seek Matthew'e iB more practical, dealing with ye :tirst, The difference between (11.-eiv here the subject from man's side. Christ says, and l,r1(11.-ew in ver. 32 seems to be only "Because all needful things shall be added, that the latter points ont more clearly the do not hove one a.nxioue thought for the direction of the search. First. If the future, even for what is coming on the very ecarch for earthly things be put iuto a next day." Such anxiety shows a want ot secondary place, it may be allowable. The common sense, for each day brings its own kingdom of God, and -his righteousness; his burden of anxiety for itself. Christ hcrv kingdom and his righteou.sneBB (Revised seems to allow anxiety for each day as it Version). "Of God" must almost certainly comes round. "But," he says," put off you1 be omitted with II( (II); cf. Westcott and to,morrow's anxiety until to-morrow." If this Hort, • App.' The first phrase represent& be done, the greater pa.rt of all our anxiety rather the external, the second the internal is put aside a.t once, and, for the rest of it, aim. Seek ye the spread and accomplish- the principle will apply to each hour as ment of God's kingdom; seek ye personal well as to each day (cf. Bengel). The conformity to his standard of righteousness. Christian will ever try to follow the in- Both thoughts are of fundamental im- spired advice of St. Paul (Phil. iv. 6) and portance for this " sermon" (kingdom, cf. St. Peter (1 Pet. v. 7). The moTrow ~hall eh. v. 3, 10, 19, 20; vi. 10; righleoU811us, take thought• for; "be anxious" as aup,-a. especially eh. v. 17-20), which treo.ts essen- The things of itself; for itaclf (Revised Ver- tially of the way in which the subjeots of sion); ai\-rijs. The unique construction of the Divine kingdom should regard the the genitive after µep,µvd.t,, led to t.he inser- Divine righteousnu, and conform to it. tion of ,-,l by the copyists (of. 1 Cor. vii. 32- And all these things shall be added unto 34). Sufficient unto the day, etc.; Tyndale, you; cf. the apocryphal SBying of our Lord, "For the day pre,ent bath ever enough of repeated by Origen (Clem. Alex.), "Jesus his own trouble." Sufficient (eh. x. 25, note).
HOMILETICS. Vere. 1-18.-The third part of tl,e sermon: the danger of unreality. I. THE FIRST EXAMPLE: ALMSGIVING. 1. Tl,e 6piritual est-imate of actions. The Christian's righteousness must exceed that of the scribes and Pha.risees. They did their righteous- ness, their good works, before mon, to be seen of them. It must not be so with us. Indeed, we are bidden to let our light shine before men. .A holy life hath a persuasive eloquence, more persuasive far than holy words; it must not be hidden; its influence is far too precious to be lost. Men must see the fair deeds which spring from holiness, and so be led to glorify the most holy God, from whose grace and presence all holiness ~omee. Good works must sometimes be done before men. This is not the thing condemned, but the unworthy motive, "to be seen of them." As Chrysostom says, "You may do good deeds before men, and yet seek not human praise; you may do them in secr'et, and yet in your heart wish that they may become known to go.in that praise." This earthly motive poisons the life of the soul; it destroys all the beauty 0f good deeds. Nay, good deeds are not good when they are done for the sake of display; their goodness is only outside show; it has no depth, no reality. For every moral action 240 THE GOSPEL ACCORDING TO ST. MATTHEW. [en. v1. 1-34.'.