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Against hypocrisy in almsgiving. (1-4) Against hypocrisy in prayer. (5-8) How to pray. (9-15) Respecting fasting. (16-18) Evil of being worldly-minded. (19-24) Trust in God commended. (25-34)
Verses 1-4 Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
Verses 5-8 It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.
Verses 9-15 Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, ( Proverbs 20:17 ) ; nor the bread of idleness, ( Proverbs 31:27 ) , but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
Verses 16-18 Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasting is the humbling of the soul, ( Psalms 35:13 ) ; that is the inside of the duty; let that, therefore, be thy principal care, and as to the outside of it, covet not to let it be seen. God sees in secret, and will reward openly.
Verses 19-24 Worldly-mindedness is a common and fatal symptom of hypocrisy, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a profession of religion. Something the soul will have, which it looks upon as the best thing; in which it has pleasure and confidence above other things. Christ counsels to make our best things the joys and glories of the other world, those things not seen which are eternal, and to place our happiness in them. There are treasures in heaven. It is our wisdom to give all diligence to make our title to eternal life sure through Jesus Christ, and to look on all things here below, as not worthy to be compared with it, and to be content with nothing short of it. It is happiness above and beyond the changes and chances of time, an inheritance incorruptible. The worldly man is wrong in his first principle; therefore all his reasonings and actions therefrom must be wrong. It is equally to be applied to false religion; that which is deemed light is thick darkness. This is an awful, but a common case; we should therefore carefully examine our leading principles by the word of God, with earnest prayer for the teaching of his Spirit. A man may do some service to two masters, but he can devote himself to the service of no more than one. God requires the whole heart, and will not share it with the world. When two masters oppose each other, no man can serve both. He who holds to the world and loves it, must despise God; he who loves God, must give up the friendship of the world.
Verses 25-34 There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
SERMON ON THE MOUNT--continued.
Matthew 6:1-18 . FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS.
General Caution against Ostentation in Religious Duties ( Matthew 6:1 ).
1. Take heed that ye do not your alms--But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" ( Matthew 5:20 ). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" ( Psalms 106:3 ). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" ( John 15:8 ).
before men, to be seen of them--with the view or intention of being beheld of them. See the same expression in Matthew 5:28 . True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven ( Matthew 5:16 ). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.
otherwise ye have no reward of your Father which is in heaven--When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.
Almsgiving ( Matthew 6:2-4 ).
2. Therefore, when thou doest thine alms, do not sound a trumpet before thee--The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet."
as the hypocrites do--This word--of such frequent occurrence in Scripture, signifying primarily "one who acts a part"--denotes one who either pretends to be what he is not (as here), or dissembles what he really is (as in Luke 12:1 Luke 12:2 ).
in the synagogues and in the streets--the places of religious and secular resort.
that they may have glory of men. Verily I say unto you--In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us.
They have their reward--All they wanted was human applause, and they have it--and with it, all they will ever get.
3. But when thou doest alms, let not thy left hand know what thy right hand doeth--So far from making a display of it, dwell not on it even in thine own thoughts, lest it minister to spiritual pride.
4. That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly--The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See 1 Timothy 5:25 , Romans 2:16 , 1 Corinthians 4:5 ).
Prayer ( Matthew 6:5 Matthew 6:6 ).
5. And when thou prayest, thou shalt--or, preferably, "when ye pray ye shall."
not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the
that they may be seen of men. Verily I say unto you, They have, &c.--The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.
6. But thou, when thou prayest, enter into thy closet--a place of retirement.
and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly--Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation, but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.
Supplementary Directions and Model Prayer ( Matthew 6:7-15 ).
7. But when ye pray, use not vain repetitions--"Babble not" would be a better rendering, both for the form of the word--which in both languages is intended to imitate the sound--and for the sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows.
as the heathen do: for they think that they shall be heard for their much speaking--This method of heathen devotion is still observed by Hindu and Mohammedan devotees. With the Jews, says LIGHTFOOT, it was a maxim, that "Every one who multiplies prayer is heard." In the Church of Rome, not only is it carried to a shameless extent, but, as THOLUCK justly observes, the very prayer which our Lord gave as an antidote to vain repetitions is the most abused to this superstitious end; the number of times it is repeated counting for so much more merit. Is not this just that characteristic feature of heathen devotion which our Lord here condemns? But praying much, and using at times the same words, is not here condemned, and has the example of our Lord Himself in its favor.
8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of before ye ask him--and so needs not to be informed of our wants, any more than to be roused to attend to them by our incessant speaking. What a view of God is here given, in sharp contrast with the gods of the heathen! But let it be carefully noted that it is not as the general Father of mankind that our Lord says, "Your Father" knoweth what ye need before ye ask it; for it is not men, as such, that He is addressing in this discourse, but His own disciples--the poor in spirit, the mourners, the meek, hungry and thirsty souls, the merciful, the pure in heart, the peacemakers, who allow themselves to have all manner of evil said against them for the Son of man's sake--in short, the new-born children of God, who, making their Father's interests their own, are here assured that their Father, in return, makes their interests His, and needs neither to be told nor to be reminded of their wants. Yet He will have His children pray to Him, and links all His promised supplies to their petitions for them; thus encouraging us to draw near and keep near to Him, to talk and walk with Him, to open our every case to Him, and assure ourselves that thus asking we shall receive--thus seeking we shall find--thus knocking it shall be opened to us.
9. After this manner--more simply "Thus."
therefore pray ye--The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer--designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that--it is strange that there should be a doubt whether we ought to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in Luke 11:2 , ought to set this at rest: "When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from the first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use of it. How early this began to appear in the church services, and to what extent it was afterwards carried, is known to every one versed in Church History. Nor has the spirit which bred this abuse quite departed from some branches of the Protestant Church, though the opposite and equally condemnable extreme is to be found in other branches of it.
Model Prayer ( Matthew 6:9-13 ). According to the Latin fathers and the Lutheran Church, the petitions of the Lord's Prayer are seven in number; according to the Greek fathers, the Reformed Church and the Westminster divines, they are only six; the two last being regarded--we think, less correctly--as one. The first three petitions have to do exclusively with God: "Thy name be hallowed"--"Thy kingdom come"--"Thy will be done." And they occur in a descending scale--from Himself down to the manifestation of Himself in His kingdom; and from His kingdom to the entire subjection of its subjects, or the complete doing of His will. The remaining four petitions have to do with OURSELVES: "Give us our daily bread"--"Forgive us our debts"--"Lead us not into temptation"--"Deliver us from evil." But these latter petitions occur in an ascending scale--from the bodily wants of every day up to our final deliverance from all evil.
Our Father which art in heaven--In the former clause we express His nearness to us; in the latter, His distance from us. (See Ecclesiastes 5:2 , Isaiah 66:1 ). Holy, loving familiarity suggests the one; awful reverence the other. In calling Him "Father" we express a relationship we have all known and felt surrounding us even from our infancy; but in calling Him our Father "who art in heaven," we contrast Him with the fathers we all have here below, and so raise our souls to that "heaven" where He dwells, and that Majesty and Glory which are there as in their proper home. These first words of the Lord's Prayer--this invocation with which it opens--what a brightness and warmth does it throw over the whole prayer, and into what a serene region does it introduce the praying believer, the child of God, as he thus approaches Him! It is true that the paternal relationship of God to His people is by no means strange to the Old Testament. (See Deuteronomy 32:6 , Psalms 103:13 , Isaiah 63:16 , Jeremiah 3:4 Jeremiah 3:19 , Malachi 1:6 , 2:10 ). But these are only glimpses--the "back parts" ( Exodus 33:23 ), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. which our Lord gives, throughout this His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before by His saints, on this subject.
First Petition:
Hallowed be--that is, "Be held in reverence"; regarded and treated as holy.
thy name--God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this.
Second Petition:
10. Thy kingdom come--The kingdom of God is that moral and spiritual kingdom which the God of grace is setting up in this fallen world, whose subjects consist of as many as have been brought into hearty subjection to His gracious scepter, and of which His Son Jesus is the glorious Head. In the inward reality of it, this kingdom existed ever since there were men who "walked with God" ( Genesis 5:24 ), and "waited for His salvation" ( Genesis 49:18 ); who were "continually with Him, holden by His right hand" ( Psalms 73:23 ), and who, even in the valley of the shadow of death, feared no evil when He was with them ( Psalms 23:4 ). When Messiah Himself appeared, it was, as a visible kingdom, "at hand." His death laid the deep foundations of it. His ascension on high, "leading captivity captive and receiving gifts for men, yea, for the rebellious, that the Lord God might dwell among them," and the Pentecostal effusion of the Spirit, by which those gifts for men descended upon the rebellious, and the Lord God was beheld, in the persons of thousands upon thousands, "dwelling" among men--was a glorious "coming" of this kingdom. But it is still to come, and this petition, "Thy kingdom come," must not cease to ascend so long as one subject of it remains to be brought in. But does not this prayer stretch further forward--to "the glory to be revealed," or that stage of the kingdom called "the everlasting kingdom of our Lord and Saviour Jesus Christ" ( 2 Peter 1:11 )? Not directly, perhaps, since the petition that follows this--"Thy will be done in earth, as it is in heaven"--would then bring us back to this present state of imperfection. Still, the mind refuses to be so bounded by stages and degrees, and in the act of praying, "Thy kingdom come," it irresistibly stretches the wings of its faith, and longing, and joyous expectation out to the final and glorious consummation of the kingdom of God.
Third Petition:
Thy will be done in earth, as it is in heaven--or, as the same words are rendered in Luke, "as in heaven, so upon earth" ( Luke 11:2 )--as cheerfully, as constantly, as perfectly. But some will ask, Will this ever be? We answer, If the "new heavens and new earth" are to be just our present material system purified by fire and transfigured, of course it will. But we incline to think that the aspiration which we are taught in this beautiful petition to breathe forth has no direct reference to any such organic fulfilment, and is only the spontaneous and resistless longing of the renewed soul--put into words--to see the whole inhabited earth in entire conformity to the will of God. It asks not if ever it shall be--or if ever it can be--in order to pray this prayer. It must have its holy yearnings breathed forth, and this is just the bold yet simple expression of them. Nor is the Old Testament without prayers which come very near to this ( Psalms 7:9 , 67:1-7 , 72:19 , &c.).
Fourth Petition:
11. Give us this day our daily bread--The compound word here rendered "daily" occurs nowhere else, either in classical or sacred Greek, and so must be interpreted by the analogy of its component parts. But on this critics are divided. To those who would understand it to mean, "Give us this day the bread of to-morrow"--as if the sense thus slid into that of Luke "Give us day by day" ( Luke 11:2 , as BENGEL, MEYER, &c.) it may be answered that the sense thus brought out is scarcely intelligible, if not something less; that the expression "bread of to-morrow" is not at all the same as bread "from day to day," and that, so understood, it would seem to contradict Matthew 6:34 . The great majority of the best critics (taking the word to be compounded of ousia, "substance," or "being") understand by it the "staff of life," the bread of subsistence, and so the sense will be, "Give us this day the bread which this day's necessities require." In this case, the rendering of our authorized version (after the Vulgate, LUTHER and some of the best modern critics)--"our daily bread"--is, in sense, accurate enough. (See Proverbs 30:8 ). Among commentators, there was early shown an inclination to understand this as a prayer for the heavenly bread, or spiritual nourishment; and in this they have been followed by many superior expositors, even down to our own times. But as this is quite unnatural, so it deprives the Christian of one of the sweetest of his privileges--to cast his bodily wants in this short prayer, by one simple petition, upon his heavenly Father. No doubt the spiritual mind will, from "the meat that perisheth," naturally rise in thought to "that meat which endureth to everlasting life." But let it be enough that the petition about bodily wants irresistibly suggests a higher petition; and let us not rob ourselves--out of a morbid spirituality--of our one petition in this prayer for that bodily provision which the immediate sequel of this discourse shows that our heavenly Father has so much at heart. In limiting our petitions, however, to provision for the day, what a spirit of childlike dependence does the Lord both demand and beget!
Fifth Petition:
12. And forgive us our debts--A vitally important view of sin, this--as an offense against God demanding reparation to His dishonored claims upon our absolute subjection. As the debtor in the creditor's hand, so is the sinner in the hands of God. This idea of sin had indeed come up before in this discourse--in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then ( Matthew 5:25 Matthew 5:26 ). And it comes up once and again in our Lord's subsequent teaching--as in the parable of the creditor and his two debtors ( Luke 7:41 , &c.), and in the parable of the unmerciful debtor ( Matthew 18:23 , &c.). But by embodying it in this brief model of acceptable prayer, and as the first of three petitions more or less bearing upon sin, our Lord teaches us, in the most emphatic manner conceivable, to regard this view of sin as the primary and fundamental one. Answering to this is the "forgiveness" which it directs us to seek--not the removal from our own hearts of the stain of sin, nor yet the removal of our just dread of God's anger, or of unworthy suspicions of His love, which is all that some tell us we have to care about--but the removal from God's own mind of His displeasure against us on account of sin, or, to retain the figure, the wiping or crossing out from His "book of remembrance" of all entries against us on this account.
as we forgive our debtors--the same view of sin as before; only now transferred to the region of offenses given and received between man and man. After what has been said on Matthew 5:7 , it will not be thought that our Lord here teaches that our exercise of forgiveness towards our offending fellow men absolutely precedes and is the proper ground of God's forgiveness of us. His whole teaching, indeed--as of all Scripture--is the reverse of this. But as no one can reasonably imagine himself to be the object of divine forgiveness who is deliberately and habitually unforgiving towards his fellow men, so it is a beautiful provision to make our right to ask and expect daily forgiveness of our daily shortcomings and our final absolution and acquittal at the great day of admission into the kingdom, dependent upon our consciousness of a forgiving disposition towards our fellows, and our preparedness to protest before the Searcher of hearts that we do actually forgive them. (See mark 11:25 mark 11:26 ). God sees His own image reflected in His forgiving children; but to ask God for what we ourselves refuse to men, is to insult Him. So much stress does our Lord put upon this, that immediately after the close of this prayer, it is the one point in it which He comes back upon ( Matthew 6:14 Matthew 6:15 ), for the purpose of solemnly assuring us that the divine procedure in this matter of forgiveness will be exactly what our own is.
Sixth Petition:
13. And lead us not into temptation--He who honestly seeks and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that "when we would do good evil is present with us," we are taught to offer this sixth petition, which comes naturally close upon the preceding, and flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty in the form of the petition, as it is certain that God does bring His people--as He did Abraham, and Christ Himself--into circumstances both fitted and designed to try them, or test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for support and deliverance when we are tempted; but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, of our own will, into temptation, to which the word here used seems to lend some countenance--"Introduce us not." This view, while it does not put into our mouths a prayer against being tempted--which is more than the divine procedure would seem to warrant--does not, on the other hand, change the sense of the petition into one for support under temptation, which the words will hardly bear; but it gives us a subject for prayer, in regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when--of his own accord, and in spite of difficulties--he pressed for entrance into the palace hall of the high priest, and where, once sucked into the scene and atmosphere of temptation, he fell so foully. And if so, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He said in the garden--"Watch and pray, that ye enter not into temptation"? ( Matthew 26:41 ).
Seventh Petition:
But deliver us from evil--We can see no good reason for regarding this as but the second half of the sixth petition. With far better ground might the second and third petitions be regarded as one. The "but" connecting the two petitions is an insufficient reason for regarding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression "from evil" may be equally well rendered "from the evil one," a number or superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against so contracted a view of it. Nor can there be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition in the language of calm assurance--"And the Lord shall deliver me from every evil work (compare the Greek of the two passages), and will preserve me unto his heavenly kingdom" ( 2 Timothy 4:18 ). The final petition, then, is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind--not only from sin, but from all its consequences--fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not carry with it?
For thine is the kingdom, and the power, and the glory, for ever. Amen--If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by JEROME, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as early as the second century--although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.
Fasting ( Matthew 6:16-18 ). Having concluded His supplementary directions on the subject of prayer with this Divine Pattern, our Lord now returns to the subject of Unostentatiousness in our deeds of righteousness, in order to give one more illustration of it, in the matter of fasting.
16. Moreover, when ye fast--referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to any fast.
be not, as the hypocrites, of a sad countenance: for they disfigure their faces--literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head.
that they may appear unto men to fast--It was not the deed, but reputation for the deed which they sought; and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint?
Verily I say unto you, They have their reward.
17. But thou, when thou fastest, anoint thine head, and wash thy face--as the Jews did, except when mourning ( Daniel 10:3 ); so that the meaning is, "Appear as usual"--appear so as to attract no notice.
18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly--The "openly" seems evidently a later addition to the text of this verse from Matthew 6:4 Matthew 6:7 , though of course the idea is implied.
Matthew 6:19-34 . CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE.
19. Lay not up for ourselves treasures upon earth--hoard not.
where moth--a "clothes-moth." Eastern treasures, consisting partly in costly dresses stored up ( Job 27:16 ), were liable to be consumed by moths ( Job 13:28 , Isaiah 50:9 , 51:8 ). In James 5:2 there is an evident reference to our Lord's words here.
and rust--any "eating into" or "consuming"; here, probably, "wear and tear."
doth corrupt--cause to disappear. By this reference to moth and rust our Lord would teach how perishable are such earthly treasures.
and where thieves break through and steal--Treasures these, how precarious!
20. But lay up for yourselves treasures in heaven--The language in Luke ( Luke 12:33 ) is very bold--"Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not," &c.
where neither moth nor rust doth corrupt, and where thieves do not break through nor steal--Treasures these, imperishable and unassailable! (Compare Colossians 3:2 ).
21. For where your treasure is--that which ye value most.
there will your heart be also--"Thy treasure--thy heart" is probably the true reading here: "your," in Luke 12:34 , from which it seems to have come in here. Obvious though this maxim be, by what multitudes who profess to bow to the teaching of Christ is it practically disregarded! "What a man loves," says LUTHER, quoted by THOLUCK, "that is his God. For he carries it in his heart, he goes about with it night and day, he sleeps and wakes with it; be it what it may--wealth or pelf, pleasure or renown." But because "laying up" is not in itself sinful, nay, in some cases enjoined ( 2 Corinthians 12:14 ), and honest industry and sagacious enterprise are usually rewarded with prosperity, many flatter themselves that all is right between them and God, while their closest attention, anxiety, zeal, and time are exhausted upon these earthly pursuits. To put this right, our Lord adds what follows, in which there is profound practical wisdom.
22. The light--the lamp.
of the body is the eye: if therefore thine eye be single--simple, clear. As applied to the outward eye, this means general soundness; particularly, not looking two ways. Here, as also in classical Greek, it is used figuratively to denote the simplicity of the mind's eye, singleness of purpose, looking right at its object, as opposed to having two ends in view. (See Proverbs 4:25-27 ).
thy whole body shall be full of light--illuminated. As with the bodily vision, the man who looks with a good, sound eye, walks in light, seeing every object clear; so a simple and persistent purpose to serve and please God in everything will make the whole character consistent and bright.
23. But if thine eye be evil--distempered, or, as we should say, If we have got a bad eye.
thy whole body shall be full of darkness--darkened. As a vitiated eye, or an eye that looks not straight and full at its object, sees nothing as it is, so a mind and heart divided between heaven and earth is all dark.
If therefore the light that is in thee be darkness, how great is that darkness!--As the conscience is the regulative faculty, and a man's inward purpose, scope, aim in life, determines his character--if these be not simple and heavenward, but distorted and double, what must all the other faculties and principles of our nature be which take their direction and character from these, and what must the whole man and the whole life be but a mass of darkness? In Luke ( Luke 11:36 ) the converse of this statement very strikingly expresses what pure, beautiful, broad perceptions the clarity of the inward eye imparts: "If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light." But now for the application of this.
24. No man can serve--The word means to "belong wholly and be entirely under command to."
two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other--Even if the two masters be of one character and have but one object, the servant must take law from one or the other: though he may do what is agreeable to both, he cannot, in the nature of the thing, be servant to more than one. Much less if, as in the present case, their interests are quite different, and even conflicting. In this case, if our affections be in the service of the one--if we "love the one"--we must of necessity "hate the other"; if we determine resolutely to "hold to the one," we must at the same time disregard, and (if he insist on his claims upon us) even "despise the other."
Ye cannot serve God and mammon--The word "mamon"--better written with one m--is a foreign one, whose precise derivation cannot certainly be determined, though the most probable one gives it the sense of "what one trusts in." Here, there can be no doubt it is used for riches, considered as an idol master, or god of the heart. The service of this god and the true God together is here, with a kind of indignant curtness, pronounced impossible. But since the teaching of the preceding verses might seem to endanger our falling short of what is requisite for the present life, and so being left destitute, our Lord now comes to speak to that point.
25. Therefore I say unto you, Take no thought--"Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in 1 Samuel 9:5 , &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Philippians 4:6 ).
for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on--In Luke ( Luke 12:29 ) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" ( Philippians 4:6 Philippians 4:7 ); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples.
Is not the life more than meat--food.
and the body than raiment?--If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?
26. Behold the fowls of the air--in Matthew 6:28 , "observe well," and in Luke 12:24 , "consider"--so as to learn wisdom from them.
for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?--nobler in yourselves and dearer to God. The argument here is from the greater to the less; but how rich in detail! The brute creation--void of reason--are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the body--looking up to Himself at every step--and yet leave them to starve?
27. Which of you, by taking thought--anxious solicitude.
can add one cubit unto his stature?--"Stature" can hardly be the thing intended here: first, because the subject is the prolongation of life, by the supply of its necessaries of food and clothing: and next, because no one would dream of adding a cubit--or a foot and a half--to his stature, while in the corresponding passage in Luke ( Luke 12:25 Luke 12:26 ) the thing intended is represented as "that thing which is least." But if we take the word in its primary sense of "age" (for "stature" is but a secondary sense) the idea will be this, "Which of you, however anxiously you vex yourselves about it, can add so much as a step to the length of your life's journey?" To compare the length of life to measures of this nature is not foreign to the language of Scripture (compare Psalms 39:5 , 2 Timothy 4:7 , &c.). So understood, the meaning is clear and the connection natural. In this the best critics now agree.
28. And why take ye thought for raiment? Consider--observe well.
the lilies of the field, how they grow: they toil not--as men, planting and preparing the flax.
neither do they spin--as women.
29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these--What incomparable teaching!--best left in its own transparent clearness and rich simplicity.
30. Wherefore, if God so clothe the grass--the "herbage."
of the field, which to-day is, and to-morrow is cast into the oven--wild flowers cut with the grass, withering by the heat, and used for fuel. (See James 1:11 ).
shall He not much more clothe you, O ye of little faith?--The argument here is something fresh. Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and to-morrow it is gone; your own hands have seized and cast it into the oven: Shall, then, God's children, so dear to Him, and instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed? but, Shall He not much more clothe them? that being all He will have them regard as secured to them (compare Hebrews 13:5 ). The expression, "Little-faithed ones," which our Lord applies once and again to His disciples ( Matthew 8:26 , 14:31 , 16:8 ), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off.
31. Therefore take no thought--solicitude.
saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
32. (For after all these things do the Gentiles seek)--rather, "pursue." Knowing nothing definitely beyond the present life to kindle their aspirations and engage their supreme attention, the heathen naturally pursue present objects as their chief, their only good. To what an elevation above these does Jesus here lift His disciples!
for your heavenly Father knoweth that ye have need of all these things--How precious this word! Food and raiment are pronounced needful to God's children; and He who could say, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him" ( Matthew 11:27 ), says with an authority which none but Himself could claim, "Your heavenly Father knoweth that ye have need of all these things." Will not that suffice you, O ye needy ones of the household of faith?
33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you--This is the great summing up. Strictly speaking, it has to do only with the subject of the present section--the right state of the heart with reference to heavenly trod earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole subject of this discourse. And, as if to make this the more evident, the two keynotes of this great sermon seem purposely struck in it--"the KINGDOM" and "the RIGHTEOUSNESS" Of the kingdom--as the grand objects, in the supreme pursuit of which all things needful for the present life will be added to us. The precise sense of every word in this golden verse should be carefully weighed. "The kingdom of God" is the primary subject of the Sermon on the Mount--that kingdom which the God of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adam, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the "all these things" which the last words of Matthew 6:32 assured us "our heavenly Father knoweth that we have need of"; that is, all we require for the present life. And when our Lord says they shall be "added," it is implied, as a matter of course, that the seekers of the kingdom and its righteousness shall have these as their proper and primary portion: the rest being their gracious reward for not seeking them. (See an illustration of the principle of this in 2 Chronicles 1:11 2 Chronicles 1:12 ). What follows is but a reduction of this great general direction into a practical and ready form for daily use.
34. Take therefore no thought--anxious care.
for the morrow: for the morrow shall take thought for the things of itself--(or, according to other authorities, "for itself")--shall have its own causes of anxiety.
Sufficient unto the day is the evil thereof--An admirable practical maxim, and better rendered in our version than in almost any other, not excepting the preceding English ones. Every day brings its own cares; and to anticipate is only to double them.


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Product Number: | LY2670638 |
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Lyman bullet moulds are the standard by which all other moulds are judged, regardless of price. Our standard offering of proven, popular designs are the widest available. The designs picture gas checks where appropriate. Bullet weights listed are nominal and may well vary from bullets dropped from a given mould. Variations between listed nominal weights and actual as-cast weights have absolutely no effect on accuracy. The bullet illustrations are artist renderings. They are for general reference only and are not intended to be precise representation.
Mid weight 40 S&W bullet. Good accuracy and feeding.
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The first veggie burger I ever had was a Gardenburger, but that was so long ago that I don't really remember what the burger tasted like, but I do remember that it was good. I decided to spend the $4.99 for a 4-pack of Gardenburger Veggie Medley patties.
Gardenburger describes this as, "a farmers' market blend of delicious vegetables and grains with broccoli, rolled oats, savory onions, red and yellow bell peppers, crisp carrots, brown rice, and water chesnuts." The ultimate question is though, how does this burger taste? To be honest, not good. When I heated up my patty in the microwave before plopping it on the grill, I couldn't get over the overwhelming smell. Maybe it's just that I don't like the smell of microwaved broccoli, but this patty gave off an incredibly "cruciferous" smell - not appetizing. The taste also wasn't wonderful at all; it was very vegetable-y, without much in the way of seasoning. The brown rice base was mushy, too. Sorry to say it GB, but this was ... yuck !
Each 71 gram Gardenburger Veggie Medley patty provides 100 calories, 4% of the daily value for total fat, 16% of the DV for sodium, 21% of the DV for fiber and 3 grams of protein. The ingredients list is filled with lots of veggie goodness and the nutrition facts are pretty good, so it's even more disheartening that the taste was just not up to par. Unfortunately, I won't be buying this again.


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New Years Eve
with the Revueflex AC-1 and Porst 1,8/50mm lens
Taken by zark with a Revue AC1 loaded with Rossmann 400 film in hannover, Germany. These tags describe this photo: hannover, 2013, 2012, december, dezember, zark, people, flash, party, cn, 400iso, rossmann, 50mm, 8, 1, porst, m42, slr, 35mm, ac-1, revueflex, sylvester, eve, years, and new. Date: 2012-12-31. Time: Night. This photo can also be found in the album 2013_01_02 : Revueflex AC-1.Please login to get more out of this site
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I was born and grew up there - a little village in the west of Hanover, Germany. The village…
Gardens of Herrenhausen
Well this sounds a bit like a boring lomolocation - garden, flowers, old people, tourists. B…


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I got another PM and have seen some posts asking about this, so I want to post again:I don't know why the question of a DECA counting as a tuner keeps coming up, as DECA and SWiM have no interaction, but no they don't count as a tuner.
DECAs don't count as "tuners" on any SWiM.
SWiM channels are for SAT tuners, and have nothing to do with how many DECAs are being used.


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porter plaid dog coat
by BILLY WOLF
After several failed attempts to find her dog a tasteful coat, fashion designer Lyndsey Drago took to her sewing machine and tailor made her Chihuahua Cujo a tartan plaid coat from an old jacket that had grown too weary for wear. With Cujo sporting his new coat on their daily walks, strangers kept complimenting his coat and requesting one of their own for their pooches. Thus, Billy Wolf Fine K-9 Coatery was born.
A veteran designer for Ralph Lauren and Timberland, Lyndsey draws inspiration from these authentic Americana roots for the Billy Wolf line. Throwing in a strong southern influence from her upbringing in Tennessee, the coats are classic but unique pieces. The love and soul put into each handmade piece is reflected in the quality and durability necessary for mild mannered and rowdy canines alike.
All Billy Wolf goods are handmade in New York City out of vintage, dead stock and American-made fabrics. Each garment is finished with salvaged buttons and handmade labels, making it as exceptional as the dog that wears it.
Men's Size Chart
Product Details
Drawing inspiration from authentic Americana roots, the Porter coat is constructed in limited edition wool plaid and features a collar designed to flip at the back of the neck revealing a pop of sherpa.
• plaid wool lining
• sherpa easy velcro closure at neck and stomach
• reinforced box stitching for extra stability
• harness hole at center back
• hand crafted in the USA
XS = length 12" / girth 15"-17"
S = length 14" / girth 18"-24"
M = length 17.5" / girth 23"-26"


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A nice gift
By Mike
from PA
About Me Casual
Comments about this product:
The giftee loved it
By Rose
from New york, USA
About Me Bargain Shopper, Casual
Great shirt if you love the office!
(1 of 1 customers found this review helpful)
I would get this again
By Maddie
from Bridgewater, VA
She Loved it!
(0 of 1 customers found this review helpful)
Received damaged/ ripped
By Brad
from NYNY
Poor quality control, received ripped down the side seam.
(1 of 2 customers found this review helpful)
Gotta love it
By KK the Fan
from Iowa
Love The Office, love the shirt
(2 of 3 customers found this review helpful)
By KB
from Las Vegas
great for framing.
By Show lover
from Kearney NE
My husband loves the shirt. It is a great momento of the show.
Nice t-shirt
By Chuckles
from Crofton, maryland
Funny shirt.
Great Shirt
By Lilly
from Chicago, IL
I love this shirt and the signatures on it. I'm thinking of putting it in a frame. Excellent purchase.
(2 of 2 customers found this review helpful)
graduation gift
By Russ
from Campbellsville, KY
About Me Classic
The graduate loved the shirt, had asked for it, and is wearing it. Good work, NBC.
(3 of 3 customers found this review helpful)
Got mines last week. Love it. Perfect!
By Authentic1ne
from Tampa, FL
About Me Casual, Trendy
Love it.
(8 of 10 customers found this review helpful)
Love shirt hate packaging
By Office Fan
from Lexington, KY
Love the shirt. I am disappointed in packaging. It was wadded up in a box with no plastic covering it or anything. Very disappointed sinc it was a gift and it looked horrible. I had to lay it out flat for two days and it was dirty!
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There's nothing like that smell of fresh, warm laundry after you pull it out of the dryer. That's why it's especially jarring when you reach in to pull out a steaming pile of fresh whites, only to find your clothes aren't dry. Get your clothes clean, dry, and smelling great the first time with a new dryer from Conn's.
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zippered tote bag
by FILSON
In 1897, C.C. Filson opened Filson's Pioneer Alaska Clothing and Blanket Manufacturers, specializing in goods to outfit the stampeders of the Klondike Gold Rush. It was for inclement weather conditions that C.C. Filson designed his goods. The Gold Rush faded into history, but Filson kept listening to his customers, and outdoorsmen kept coming to Filson for rugged clothes. By the 1960s, Filson's reputation as the premier outfitter for outdoorsmen had spread around the globe. Over 100 years later, Filson's comfortable and durable goods are still in style. Back To Product View All From This Designer
Men's Size Chart
Product Details
Paraffin treated rugged cotton twill tote bag with a roomy main compartment featuring added inches in width and depth for more carrying capacity along with a sturdy top zip closure. Also includes four outside pockets with brass key leash.
• Bridle leather straps and trims
• brass zip hardware
• measures 15" x 14" x 7"
• 12" drop length
• wipe clean
• made in USA


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Skagerak Denmark is a 100% Danish owned company founded in 1976 with headquarter in Hadsund. The primary business activities are design, development and sales of wooden furniture, gift articles and wood care products - everything from a strong common basis as a provider of branded teak goods.
Skagerak develops, markets and sells quality products - of mainly wood and other natural material - for the use in private homes - outdoor as well as indoor. Skagerak products primarily appeal to consumers who value high quality, design and originality, when they buy durable consumer goods. Skagerak aims to be an environment-oriented company that pays much attention to the environment, both internally in the company and in the progress of their products. |


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CCTV footage captures one of a series of arrests across London, in which counter-terror police are seen tackling a suspect on the upmarket Westbourne Grove in west London.
The comments below are member-generated and do not necessarily reflect the opinions of PoliceOne or its staff.
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Six packets of the drug, weighing more than six pounds, were taped to the six-propeller remote-controlled aircraft
The new security measures include increased intelligence-gathering on jihadis and other radicals, in part by making it easier to tap phones
Security forces killed two terror suspects in a fierce shootout Thursday and arrested another, foiling a major attack against police buildings
Department sent an honor unit to Paris Tuesday in solidarity with French police
Prime Minister Manuel Valls said the manhunt is urgent because "the threat is still present" after the attacks that began Wednesday


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Phocuswright Research
Found 1 matching products (showing newest first).
Presentation - On the Edge of Optimism: Key U.S. Traveler Insights
This one-hour recorded Phocuswright Webinar explores the behavioral trends, motivations and intentions of U.S. travelers. The package includes the audio recording and presentation deck of the July 13 Webinar. Discover the status of consumer travel in the U.S. and insights into key indicators for the upcoming year.
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Half-built dreams in still-shaky Southland housing market
By Casey Toner and Mike Nolan | email@example.com, email@example.com December 1, 2012 12:06AM
File photo
Through the first 11 months of this year, foreclosures in some Southland communities are running ahead of 2011's pace, but they are down in some other suburbs.
Chicago Heights — 338 new foreclosures filed through November compared with 323 for all of 2011.
Country Club Hills — 346 foreclosures so far this year, unchanged from last year.
Matteson — 439 foreclosures this year are ahead of the 338 filed in 2011.
Oak Lawn — 495 new foreclosures this year are down slightly from 518 in 2011.
Orland Park — 311 new foreclosures so far this year down from the 2011 total of 337.
Park Forest — 362 foreclosures this year down from 378 last year.
Tinley Park — 420 foreclosures this year up from 372 in 2011.
Source: Record Information Services
Article Extras
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Updated: January 3, 2013 10:53AM
The Brookmere subdivision in Matteson offered a life of luxury to its new buyers when construction began in 2005. After all, the brand new development promised 188 townhouses and 146 single-family homes, with some of the properties boasting three-car garages and selling for more than $300,000. Seven years after the project at Vollmer Road and Cicero Avenue began, the dream of high-end living has turned into a nightmare for many of its residents who have seen their home values tank as construction came to a halt. Only 68 homes and 43 townhouses have been built, according to village officials, and the property is now pockmarked with empty lots, surrounded by overgrown fields. A little more than half of the houses that were built in Brookmere have been foreclosed on since 2005.
"It just has a blank, vacant, unfinished look to it," Re/Max Synergy real estate agent Gay Weaver, who sells homes throughout the south suburbs, said of Brookmere.
Yet-to-be completed subdivisions and plunging home values continue to mar the Southland's housing market, despite evidence that things are turning around. In some suburbs, homes have barely 30 percent of the value they had before the recession, and a wave of foreclosures that touched every area community still acts as an anchor on prices.
Homeowners trying to move up can't sell their current home without taking a substantial loss, and those who can't pay their mortgage and want to attempt a short sale are getting strong resistance from their lenders.
'Everyone wants a deal'
It's not that homes aren't selling, but all the activity has been concentrated at the opposite ends of the price spectrum, area real estate agents said.
"The nice properties are sitting on the sideline waiting for buyers because the investors are moving the market, buying the low-end property," Flossmoor real estate agent Fred Sosinski said. "Everyone wants a deal. Everyone."
What the industry describes as "distressed" properties — including foreclosures and short sales — are selling briskly, as are high-end homes, Dale Taylor, a real estate agent in New Lenox, said.
"Before 2006, you hardly ever heard of short sales, and foreclosures were maybe 6 to 9 percent of the marketplace," he said.
In October, the most recent data available, nearly a quarter of all sales of existing single-family homes in the country were foreclosures and short sales, according to the Chicago-based National Association of Realtors.
Getting short sales accomplished — where the borrower owes more than the home is worth and is trying to convince the lender to take a lesser amount — can be a maddening experience, Taylor said. He said he's representing sellers who've seen buyers walk away because the bank holding the mortgage dragged its feet responding to a purchase offer, or where buyers were scared off because of aggressive counteroffers from the bank.
One client, a woman in Chicago's Beverly community who's been attempting a short sale for three years, just last week saw her eighth potential sale collapse because of issues with the bank holding her mortgage. An appraisal of the home made two years ago said it was worth $136,000, but a second made earlier this year showed the value had fallen to $89,000, Taylor said.
'You have to make sacrifices'
Some people who used to own homes and saw their value fall off the cliff have opted to rent, according to Eric Workman, vice president of sales and marketing at Mack Cos., a Tinley Park firm that buys foreclosed homes, renovates them and rents them.
"We get about 400 applications a month, and we rent about 45 to 60 properties a month," he said. "We are the largest landlord of single-family homes (in the south suburbs)."
Some renters lost their home to foreclosure, while others simply don't want to be tied down to an asset that might continue to fall in value, Workman said.
The company has a portfolio of 700 homes spread across communities including Country Club Hills, Frankfort, Homewood, Matteson and Tinley Park. He said Mack Cos. hasn't encountered any real resistance from municipal officials about renting single-family homes.
"They (community officials) would rather have a quality renter in the property than an abandoned foreclosure," Workman said. "The longer (foreclosed homes) sit, the more work that needs to be done and the more they deteriorate."
Taylor said the "most challenged" housing in the Southland are properties priced between $150,000 and $250,000, owned by "hard-working people that are paying their mortgages on time" but, with a sale, face a substantial loss on their investment.
In 2006, as home values were still climbing toward the stratosphere, Anthony Johnson bought a 5,300-square-foot home in Brookmere, paying somewhere in the neighborhood of $360,000. Now, he's got it listed for sale at $229,000.
"The goal is to sell and you have to make sacrifices to do that," Johnson said.
Falling home values
Home values in virtually all Southland communities have taken a dramatic hit since the start of the recession, and some suburbs are struggling to make up the lost ground, according to data from real estate website Zillow as well as The Gorman Group, a real estate appraisal firm in East Hazel Crest.
Figures from The Gorman Group show that suburbs that had relatively high pre-recession sale prices, including Orland Park and Tinley Park, had home values drop by less than a third in the subsequent years. In communities with lower median prices, including Chicago Heights and Park Forest, values plunged by 60 percent or more from pre-recession levels.
While home prices have recorded small year-over-year gains in some communities, Zillow figures show that the increases have not been uniform. In October, the most recent figures available, median prices in Chicago Heights and Country Club Hills were down 3.4 percent compared with October 2011, and prices in Oak Lawn were off 5.3 percent year-over-year. Mokena and Orland Park eked out small gains of about 1 percent.
Source: Zillow, The Gorman Group


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Data & Statistical Reports
CDC Behavioral Risk Factor Surveillance System Website
Provides BRFSS health risks data through interactive databases.
New BRFSS weighting method
BRFSS Regions County Table
BRFSS Regions Map
2013 BRFSS Key Findings
2012 BRFSS Data Report
2012 BRFSS Key Findings
2011 BRFSS Data Report
2011 BRFSS Key Findings
2010 BRFSS Data Report
2010 BRFSS Key Findings
2009 BRFSS Data Report
2009 BRFSS Key Findings
2008 BRFSS Data Report
2008 BRFSS Key Findings
2007 BRFSS Data Report
2006 BRFSS Annual Report
2005 BRFSS Annual Report
2004 BRFSS Annual Report
2003 BRFSS Annual Report
2002 BRFSS Annual Report
2001 BRFSS Annual Report
BRFSS 2005 Regional Reports
Central Region
Kansas City Region
Northeast Region
Northwest Region
Southeast Region
Southwest Region
St. Louis Region
Missouri County Level Study, 2003
This study used standard Behavioral Risk
Factor Surveillance System (BRFSS) methods and techniques. The
questionnaire contained standard U.S. Centers for Disease Control
and Prevention (CDC) BRFSS questions and Adult Tobacco Survey (ATS)
questions as well as a few state-added questions. With one exception
(the precursor diabetes question), all questions used to develop
the key indicators presented in these reports are standard BRFSS
questions, some of which also appear on the ATS. Data have been
weighted to be representative of the adult ( > 18 years of age),
noninstitutionalized population of the area covered. Questions
included in the study are shown in the Key to Indicators for Missouri
County Level Study, 2003. For more information about the study
design and reports see 2003 Health and Preventive Practices Status
Report from Missouri County-level Study for Missouri.


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A Jesuit Approach to a Triple Bottom Line
Whatever your career goal—to develop yourself as an entrepreneur or consultant, or move ahead in your present organization—the online MBA from The University of Scranton offers you the same rigorous, academic preparation as The University of Scranton's on-campus program in a completely online environment. As an experienced professional, the new Flex curriculum is designed to refine your professional skills and enhance your knowledge according to your own schedule without sacrificing your job or family commitments. The University of Scranton's online MBA provides convenience, flexibility, AACSB accreditation, and a relevant curriculum taught by our world-class faculty, combined with the ethical values of a Jesuit education.
Choose from a general track or a specialization.
General MBA
Enhance your organizational effectiveness within the context of a real-world business environment, and bring your expertise to the next level with a leadership core based on ethics, social responsibility, and technology-enhanced management skills.
Learn More >>
Understand the global environment and critical leadership roles that are associated within the broader business context through The University of Scranton's online MBA with specialization in Accounting. Students gain an understanding of advanced approaches to leveraging accounting as a means of solving business problems while developing a traditional business foundation.
Learn More >>
Enterprise Resource Planning
Combine training with the advanced business expertise of an MBA with The University of Scranton's innovative specialization in Enterprise Resource Planning. Offered in conjunction with SAP – the world's largest ERP software company – our program will prepare you to become more proficient in the configuration and use of ERP software, enhance your managerial and technical skill sets, and apply your knowledge of ERP systems to any software environment or industry.
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Master the essential skills, training and practical applications needed to make an impact in this high-growth field. Learn the ins and outs of supervising healthcare facilities, planning and directing healthcare operations and managing teams of healthcare staff members. Regardless of your current employment or educational background, you can achieve success with an online MBA with specialization in Healthcare Management from The University of Scranton.
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Qualified managers with international expertise are in demand as businesses of all kinds move into new global markets. The International Business specialization of The University of Scranton's online Master of Business Administration tackles the complex economic, financial and management challenges of conducting business in other countries and cultures.
Learn More >>
Operations Management
The University of Scranton's online MBA with a specialization in Operations Management gives you the analytical and problem-solving skills needed to succeed. Focused on the efficient coordination, production and distribution of goods and services, our comprehensive program will give you a competitive advantage in the ever-changing job market.
Learn More >>
Accreditation and Curriculum
The excellence of our faculty and curriculum is confirmed by the highest designation possible for a business school. The Kania School of Management is among a small number of institutions accredited by the AACSB International (Association to Advance Collegiate Schools of Business). Only about 5 percent of educational institutions worldwide that offer business degrees have achieved this distinction.
As one of just 28 Jesuit colleges and universities in the United States, we belong to an elite group with a long history of dedication to excellent education suited for the challenges and opportunities of today's world. Thanks to small classes capped at 20 students, you will have opportunities to develop a strong network with your peers throughout the program. MBA faculty members also serve as mentors as they become acquainted with students on an individual basis.
After you earn your online MBA degree, you will become part of a network of more than 45,000 accomplished alumni in nearly every state and over 20 countries. Kania School of Management graduates are leaders in every field of business and management, offering you the advantage of a huge network of contacts and support.
Accolades for Our MBA Program
The University of Scranton MBA degree carries the prestige and status that employers value and colleagues respect. You can be confident knowing that your credentials come from a university with a solid reputation for quality. As a regionally accredited university, The University of Scranton is recognized by US News & World Report's "America's Best Colleges" edition, and ranked for 18 consecutive years among the top 10 master's universities in the north, the largest and most competitive region surveyed. US News also ranked the University's Online MBA #1 for Student Engagement and Accreditation in their 2012 edition of Top Online Business Programs. For the seventh consecutive year, the Princeton Review ranks our business school among the "Best Business Schools" in the United States. In addition, Forbes magazine named The University of Scranton one of the nation's best universities.
A 2010 national ranking of business schools, based on a survey of 19,000 business students and published by Entrepreneur magazine and the Princeton Review, places The University of Scranton's MBA program among the top 15 in the nation for general management for two consecutive years. Joining The University of Scranton in that elite group are other highly respected and world-renowned institutions.
The Benefits of The University of Scranton Online MBA Degree
- Earn the same prestigious MBA degree credential as students who attend The University of Scranton campus-based program
- Learn business management steeped in the values and traditions of a Jesuit education, dedicated to providing an excellent education suited to meet the challenges and opportunities of today's world
- Access your coursework anywhere via convenient, online courses supported by professional 24/7 technical assistance
- Collaborate with classmates from a variety of professions and industries around the country through online discussions and virtual meetings
- Develop a strong network with your peers, enhanced by small classes of 20 students maximum
- Study and complete assignments on your own timetable and schedule
- Interact one-on-one by e-mail and online discussion boards with highly-credentialed professors who also serve as mentors
- Benefit from The University of Scranton's alumni organization with more than 45,000 accomplished members nationwide and in more than 20 countries in every field of business and management, providing a huge network of contacts and support


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Found a similar product cheaper elsewhere?
We promise to beat any price by 5% - Try our Price beaterDL Phenylalanine is an essential amino acid and also serves as a building block for the various proteins that are produced in the body. It can be converted by a bio-chemical process in the liver to L Tyrosine and phenylethylamine.
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1 x level MP Plastic Scoop (mini) weighs 130mg (0.13g).
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Faculty of Applied Health Sciences
At the heart of any great university is its capacity to discover new knowledge. We do not simply teach what others have found. We constantly push back the boundaries of yesterday's understanding and look beyond tomorrow's frontiers.
Not a day passes in our Faculty when conversation among professors and their students does not turn to the basic questions that ignite the passion and attention of those who work and study here. What do we know? How do we know that? But what does it mean? What would happen if ...?
"If we knew what it was we were doing, it would not be called research, would it?", said Albert Einstein with a twinkle in his eye. You'll find that same twinkle here, everyday, as our contributions to new knowledge grow.
In the News
Tony Bogaert | "Understanding aSexuality"
David Ditor | CHCH News "Spinal rehab lab helps Brock researchers"
James Mandigo | Hamilton Spectator "New Curriculum would teach respect"
Kelly Lockwood | The Brock News "Researcher works with NHL vetrans to improve the hockey skate"
The Brock News "Research café looks at living healthier and longer"


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Pikapu Modern Cloth Nappies
Use Pikapu and save up to $2400 on your first baby, $3000 for every other sibling...
Disposable nappies cost an average of $3000 for a child using them for 2 1/2 years. Using 24 Pikapu cloth nappies will cost only $600.
Australian designed all-in-one modern cloth nappy that is comfortable, reliable, affordable and easy to use. Pikapu's cloth nappy is an adjustable one size fits all nappy that will fit your baby from newborn to toddler.
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I've been using pikapu AIO nappies on my two sons (aged 15 months and 10 weeks) and I am yet to have a leak. These modern cloth nappies are fool proof, even dad can work them!!!! And what's best is that they dry so quickly! I had mine on the line for only half an hour today and they were dry. You really can not beat these awesome nappies :)
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I was choosen to review a pikapu nappy. Pikapu AIO ( All in one) OSFA ( one size fits all) nappy is for newborn to toddler 3kg-18kg. It is Australian designed modern looking nappy and they come in a range of colours, I received a red one which made me super happy as it is my favourite colour. My first impression was it had a soft microfleece lining, modern and was well (...) Read more
Am onto my third child using modern cloth nappies. Just discovered them before the birth of the third as we needed to add to our stash. They dry really quickly - trim fit - cheap - realiable - easy to use. Wish I had more of them - but my stash is already large! Had a few problems with one of them, but it was replaced. Pikapu was terrific to deal with. Thanks heaps!
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Used on my 2.8 year old son. Pros: Very simple to use, good fit, look good, nice large gussets, very soft/feels nice, quick drying, Cons: My son is a heavy wetter, so I needed to add more inserts and change more often. The Velcro is very easy for toddlers to undo. Overall: Very good nappy. Would I buy more and recommend them to others? YES!
what an amazing nappy!! i own and use 2 original pikapu, so when the new V2 came out i had to try it. firstly, i use mine on a toddler (2.5y/o) so can't say what they're like for a younger baby, but we love ours. it fits my daughter like a glove, and has plenty of room to spare (my original pikapu's also fit my 4.5 y/o, who no longer needs nappies, and by the look of th (...) Read more
Pikapu nappies are lovely and soft. They dry really quickly. I love that they are all in one and one size fits all. Easy to use and clean and very cute. For a longer review go to my blog "Little One, I know you grow." Google it and the word "Pikapü"


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