Matthew 6:1
Verse
Context
Giving to the Needy
1“Be careful not to perform your righteous acts before men to be seen by them. If you do, you will have no reward from your Father in heaven.
Sermons






Summary
Commentary
- Matthew Henry
- Tyndale
Matthew Henry Bible Commentary
As we must do better than the scribes and Pharisees in avoiding heart-sins, heart-adultery, and heart-murder, so likewise in maintaining and keeping up heart-religion, doing what we do from an inward, vital principle, that we may be approved of God, not that we may be applauded of men; that is, we must watch against hypocrisy, which was the leaven of the Pharisees, as well as against their doctrine, Luk 12:1. Almsgiving, prayer, and fasting, are three great Christian duties - the three foundations of the law, say the Arabians: by them we do homage and service to God with our three principal interests; by prayer with our souls, by fasting with our bodies, by alms-giving with our estates. Thus we must not only depart from evil, but do good, and do it well, and so dwell for evermore. Now in these verses we area cautioned against hypocrisy in giving alms. Take heed of it. Our being bid to take heed of it intimates that it is sin. 1. We are in great danger of; it is a subtle sin; vain-glory insinuates itself into what we do ere we are aware. The disciples would be tempted to it by the power they had to do many wondrous works, and their living with some that admired them and others that despised them, both which are temptations to covet to make a fair show in the flesh. 2. It is a sin we are in great danger by. Take heed of hypocrisy, for if it reign in you, it will ruin you. It is the dead fly that spoils the whole box of precious ointment. Two things are here supposed, I. The giving of alms is a great duty, and a duty which all the disciples of Christ, according to their ability, must abound in. It is prescribed by the law of nature and of Moses, and great stress is laid upon it by the prophets. Divers ancient copies here for tēn eleēmosunēn - your alms, read tēn dikaiosunēn - your righteousness, for alms are righteousness, Psa 112:9; Pro 10:2. The Jews called the poor's box the box of righteousness. That which is given to the poor is said to be their due, Pro 3:27. The duty is not the less necessary and excellent for its being abused by hypocrites to serve their pride. If superstitious papists have placed a merit in works of charity, that will not be an excuse for covetous protestants that are barren in such good works. It is true, our alms-deeds do not deserve heaven; but it is as true that we cannot go to heaven without them. It is pure religion (Jam 1:27), and will be the test at the great day; Christ here takes it for granted that his disciples give alms, nor will he own those that do not. II. That it is such a duty as has a great reward attending it, which is lost if it be done in hypocrisy. It is sometimes rewarded in temporal things with plenty (Pro 11:24, Pro 11:25; Pro 19:17); security from want (Pro 28:27; Psa 37:21, Psa 37:25); succour in distress (Psa 41:1, Psa 41:2); honour and a good name, which follow those most that least covet them, Psa 112:9. However, it shall be recompensed in the resurrection of the just (Luk 14:14), in eternal riches. Quas dederis, solas semper habebis, opes. The riches you impart form the only wealth you will always retain. - Martial. This being supposed, observe now, 1. What was the practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms when men see us; we may do it; but not that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses, sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse. Now the doom that Christ passes upon this is very observable; Verily I say unto you, they have their reward. At first view this seems a promise - If they have their reward they have enough, but two words in it make it a threatening. (1.) It is a reward, but it is their reward; not the reward which God promises to them that do good, but the reward which they promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men; they chose their own delusions with which they cheated themselves, and they shall have what they chose. Carnal professors stipulate with God for preferment, honour, wealth, and they shall have their bellies filled with those things (Psa 17:14); but let them expect no more; these are their consolation (Luk 6:24), their good things (Luk 16:25), and they shall be put off with these. "Didst thou not agree with me for a penny? It is the bargain that thou art likely to abide by." (2.) It is a reward, but it is a present reward, they have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter. Apechousi ton misthon. It signifies a receipt in full. What rewards the godly have in this life are but in part of payment; there is more behind, much more; but hypocrites have their all in this world, so shall their doom be; themselves have decided it. The world is but for provision to the saints, it is their spending-money; but it is pay to hypocrites, it is their portion. 2. What is the precept of our Lord Jesus about it, Mat 6:3, Mat 6:4. He that was himself such an example of humility, pressed it upon his disciples, as absolutely necessary to the acceptance of their performances. "Let not thy left hand know what thy right hand doeth when thou givest alms." Perhaps this alludes to the placing of the Corban, the poor man's box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right-hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention. The right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but, "whatever kindness thy right hand doeth to the poor, let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will give thee a good name." In omnibus factis, re, non teste, moveamur - In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let others know what we do; no, not those that stand at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vain-glory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them: When saw we thee an hungered, or athirst? 3. What is the promise to those who are thus sincere and humble in their alms-giving. Let thine alms be in secret, and then thy Father who seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them (Psa 38:14, Psa 38:15), so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God sees in secret. But this is not all; not only the observation and praise, but the recompence is of God, himself shall reward thee openly. Note, They who in their alms-giving study to approve themselves to God, only turn themselves over to him as their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed; himself shall reward, he will himself be the Rewarder, Heb 11:6. Let him alone to make it up in kind or kindness; nay, he will himself be the Reward (Gen 15:1), thine exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him. Nay, he shall reward thee openly, if not in the present day, yet in the great day; then shall every man have praise of God, open praise, thou shall be confessed before men. If the work be not open, the reward shall, and that is better.
Tyndale Open Study Notes
6:1 This verse introduces the theme of 6:2-18, that righteousness should not be done for public recognition but as a service to God. • Good deeds are acts that conform to God’s pattern for proper behavior: e.g., gift giving (6:2-4), prayer (6:5-15), and fasting (6:16-18). Jesus urges secrecy to counteract the human propensity to seek praise for oneself rather than for God (cp. 5:16).
Matthew 6:1
Giving to the Needy
1“Be careful not to perform your righteous acts before men to be seen by them. If you do, you will have no reward from your Father in heaven.
- Scripture
- Sermons
- Commentary
Christian Freedom: Branded but Not Bound
By Warren Wiersbe9.2K42:00FreedomMAT 6:1MAT 6:72CO 10:12GAL 6:12GAL 6:17In this sermon, the apostle Paul encourages believers to evaluate their own ministries using the word of God as a mirror. He warns against ministering in a legalistic way and emphasizes the importance of examining one's motives. Paul suggests four questions to ask in evaluating ministry: Is it based on the grace of God? Is the walk aligned with God's principles? Is it ministered by the Spirit of God? And is it focused on the cross of Christ? He emphasizes that the quality of ministry is determined by the heart and urges believers to prioritize a genuine relationship with God over external actions.
The Secret Closet of Prayer
By David Wilkerson6.3K57:18MAT 6:1In this sermon, the speaker focuses on the importance of seeking God in secret and not seeking recognition from others. He warns against doing good deeds for the purpose of being seen by others, as this will not bring true reward from God. The speaker emphasizes the need for quality time spent alone with God, shutting out distractions and focusing solely on Him. He also shares a cautionary tale of people who had previously sought the Lord and experienced His blessings, but then turned to relying on their own strength, causing God to hide His face from them.
(2008 Usa Tour) Singles Table Talk
By Keith Daniel5.0K1:51:06SinglenessPRO 13:20PRO 22:24MAT 6:1MAT 6:61CO 5:61CO 15:332CO 6:14In this sermon, the preacher describes a journey up a cableway to a beautiful mountain, followed by a visit to a tea place and a boat ride around Seal Island. The preacher then mentions a visit to a beautiful garden where royalty from around the world come to see a president. The sermon takes a personal turn as the preacher reflects on a conversation with his father and a meeting with a woman named Jeannie. The preacher then shifts to discussing the importance of friends and warns against having bad friends. He emphasizes the need for discernment and quotes a proverb about the influence of evil communication. The sermon concludes with a story about a young man who became a millionaire but had personal struggles, highlighting the importance of seeking God and avoiding negative influences.
Called to Be Men of God
By Eric J. Alexander1.6K1:05:00GEN 28:16ISA 42:8MAT 6:1In this sermon, the speaker addresses the importance of the center of gravity in the lives of those who preach the word of God. He emphasizes that the center of gravity should be in the message they preach, and this should be evident to others. The speaker uses the analogy of a river being constrained by its banks to illustrate how the preaching of the word gives depth, dynamic, and direction to the ministry. He also highlights the significance of being men of God and servants of the Word of God in the work of the ministry. The sermon emphasizes that theological training and orthodoxy are not enough if one's ministry lacks spiritual life and vitality.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Sermon on the Mount - Part 1
By William MacDonald1.3K42:37Sermon on the MountMAT 6:1MAT 6:19In this sermon, the speaker emphasizes the importance of giving in secret, as taught by Jesus. He warns against giving to be seen by others, as this leads to a reward only in the earthly realm. The speaker shares his gratitude for the support of the work of the school by those who give out of their poverty, highlighting the principle that little is much when God is involved. He also criticizes the trend in Christianity of focusing too much on money and the use of un-sanctified money. The speaker suggests that Christians should work diligently for their own needs and give everything above that to the work of the Lord.
All That Jesus Taught Bible Study - Part 23
By Zac Poonen61225:24MAT 6:1This sermon delves into the teachings of Jesus in Matthew 6, focusing on the importance of maintaining a humble and sincere attitude in our religious practices such as giving, praying, and fasting. It emphasizes the need to avoid seeking honor from men and to keep our acts of devotion private, allowing God to reward us. The sermon also addresses the dangers of loving money, highlighting that serving both God and money is impossible, and that loving money ultimately leads to hating God.
Sermon on the Mount - Part 12
By David Servant54928:30MAT 6:1This sermon delves into the importance of righteousness, emphasizing the call to practical perfection and living a life imitating God. It addresses the need for genuine motives in acts of righteousness, such as giving to the poor, praying, and fasting, highlighting the significance of doing these acts with sincerity and not for show. The sermon also challenges the traditional views on tithing and emphasizes the need for stewarding money wisely and giving to those in need with a pure heart.
The Judgment Seat of Christ: Living Before God's Eyes
By Mike Bickle2455:16Eternal RewardsLiving For ChristMAT 6:1MAT 16:27ROM 14:102CO 5:10HEB 6:10HEB 9:27REV 22:12Mike Bickle emphasizes the significance of living with the awareness of the Judgment Seat of Christ, where every believer will be evaluated based on their life choices and dedication to God. He shares a profound personal experience at age 23, where he was confronted by Jesus about the potential waste of his life despite being saved. Bickle urges believers to seek a life of radical obedience and to measure their dedication against the Word of God rather than the standards of the world. He stresses that the most important aspect of life is how we will be evaluated by Christ, encouraging a focus on eternal rewards rather than temporary accolades. Ultimately, he calls for a commitment to live fully for God, knowing that our actions today have eternal significance.
Called to Serve, Give, Pray, Fast, and Bless (Mt. 6:1-21)
By Mike Bickle241:00:18Spiritual DisciplinesKingdom LivingMAT 6:1Mike Bickle emphasizes the significance of living out the teachings of the Sermon on the Mount, particularly focusing on five key kingdom activities: serving, giving, praying, fasting, and blessing others. He explains that these activities are not just duties but pathways to spiritual maturity and deeper intimacy with God, highlighting that God sees our efforts and rewards them generously. Bickle warns against seeking recognition from others, urging believers to live for the audience of one—God Himself. He reassures that every act of kindness, prayer, and service is noted by God, who promises to reward us both in this life and the next. Ultimately, the sermon calls for a commitment to these practices as a means of experiencing God's grace and transforming our hearts.
Loving God With All Our Strength (Mt. 6:1-23)
By Mike Bickle231:00:40Loving GodFasting LifestyleMAT 6:1Mike Bickle emphasizes the importance of loving God with all our strength, which encompasses our resources, time, and abilities. He explains that this love is not merely about financial contributions but involves a fasted lifestyle where we willingly give our natural strengths to God, allowing Him to work within us. Bickle highlights five expressions of this fasted lifestyle, including giving, serving, prayer, fasting food, and blessing our enemies, and stresses that true love for God requires intentionality and sacrifice. He encourages believers to seek grace for fasting in all areas of life, asserting that such acts position us to receive the Holy Spirit's empowering love. Ultimately, Bickle asserts that the greatest reward is the ability to love God deeply and authentically.
The Sin of Pride, Nimrod
By Shane Idleman1857:42PrideHumilityGEN 11:4PSA 10:4PRO 16:18ISA 22:12MAT 6:1ROM 14:41CO 10:12PHP 2:3JAS 4:61PE 5:5Shane Idleman emphasizes the destructive nature of pride, identifying it as the root cause of many personal and relational issues, including conflicts in marriages and workplaces. He uses the biblical figure Nimrod as an example of prideful rebellion against God, leading to the construction of the Tower of Babel, which ultimately resulted in confusion and division among people. Idleman warns that pride leads to foolish decisions and self-exaltation, urging listeners to embrace humility and recognize their dependence on God. He highlights the importance of weeping, working, and worshiping as means to combat pride and cultivate a humble spirit. The sermon concludes with a call to action for individuals to confront their pride and seek God's grace.
The Sin of Self Advancement - Puffed by Pride
By Shane Idleman1457:55PrideHumilityGEN 11:4DEU 29:19PSA 10:4PRO 16:18ISA 22:12MAT 6:11CO 10:12PHP 2:3JAS 4:61PE 5:5Shane Idleman addresses the destructive nature of pride in his sermon 'The Sin of Self Advancement - Puffed by Pride,' emphasizing that pride is often the root cause of personal and relational conflicts, addictions, and failures. He illustrates this through biblical examples, particularly focusing on Nimrod and the Tower of Babel, highlighting how self-exaltation leads to foolish decisions and ultimately to God's resistance. Idleman encourages humility as a remedy for pride, reminding the congregation that true advancement comes from God and that we must seek to serve others rather than ourselves. He concludes by urging listeners to recognize their pride and to humble themselves before God for true growth and grace.
The First Thing God Requires From Us Is Honesty
By Zac Poonen1PSA 139:23PRO 11:3MAT 6:1JHN 1:471JN 1:7Zac Poonen emphasizes the importance of walking in the light and being honest before God and others. He highlights that true spiritual progress is hindered by hypocrisy and the desire for the praise of men. Poonen stresses that God values honesty above religious activities or outward appearances, and that our spiritual worth is determined by our sincerity before God, not by human standards.
Secret Giving and Secret Praying
By F.B. Meyer0Sincerity in WorshipAuthenticity in FaithMAT 6:1F.B. Meyer emphasizes that true righteousness in religious duties should not be performed for public display, as highlighted in Matthew 6:1-8. He warns against the temptation to present a false image of piety, akin to a stage actor, and stresses the importance of sincerity in almsgiving, prayer, and fasting. Meyer shares a poignant reflection from a Burman convert who felt the weight of these teachings, contrasting the noisy displays of pagan worship with the quiet reverence that true faith demands. The sermon calls for introspection and authenticity in one's relationship with God.
Talking About One's Self
By J.R. Miller0SelflessnessHumilityMAT 6:1J.R. Miller emphasizes the dangers of self-promotion and the importance of humility in our actions, particularly in doing good deeds without seeking recognition. He warns that talking about oneself often stems from pride and can diminish one's influence and worth in the eyes of others. Instead, Miller encourages believers to focus on serving God quietly and anonymously, as true rewards come from the Father in heaven rather than from human praise. He cites Jesus' teaching on performing acts of righteousness in secret, highlighting that self-praise is counterproductive and ultimately harms one's character. The sermon calls for a shift away from self-centeredness to a more Christ-centered approach in our lives and interactions.
The Sermon on the Mount-(Continued 3) Matthew 6:1-18
By R.A. Torrey0The Nature of PrayerSincerity in WorshipMAT 6:1R.A. Torrey continues his exposition of the Sermon on the Mount, focusing on the principles of giving, praying, and fasting. He emphasizes that acts of righteousness should be done in secret to please God rather than to gain human approval, highlighting the importance of a sincere heart in all spiritual practices. Torrey explains that prayer should be directed to the Father, avoiding vain repetitions, and should prioritize God's glory and will. He also discusses the significance of fasting, urging believers to seek God's presence rather than public recognition. Ultimately, the sermon calls for a genuine relationship with God, marked by humility, sincerity, and a focus on His kingdom.
That White Devil!
By Thomas Brooks0PrideSpiritual VigilancePRO 16:18MAT 6:1MAT 23:12LUK 10:20ROM 12:3GAL 6:3PHP 2:3JAS 4:61PE 5:51JN 2:16Thomas Brooks emphasizes the constant presence of pride, hypocrisy, and vainglory—referred to as the 'white devil'—that can accompany Christians even while they engage in righteous acts. He points out that while the disciples were empowered to heal and cast out demons, they were reminded by Jesus not to take pride in their abilities. Brooks warns that these 'white devils' can undermine the sincerity of a believer's actions, suggesting that every duty performed is shadowed by these lurking temptations. The sermon serves as a call to vigilance against these internal struggles that can taint our spiritual endeavors.
Totes Oculus
By Thomas Brooks0Sincerity in FaithGod's OmniscienceMAT 6:1Thomas Brooks emphasizes the distinction between hypocrites and sincere Christians, using the nightingale as a metaphor for those who only perform well when being observed. He argues that a true believer seeks to please God at all times, regardless of whether anyone else is watching. Just as the sun shines brightly even when unseen, a sincere heart strives to do good for God's approval alone. The assurance of God's acknowledgment is sufficient for the faithful, providing them with joy and encouragement in their service. Ultimately, Brooks highlights the importance of a heart focused on God rather than on human recognition.
Seeking Approval
By A.W. Tozer0Approval Of GodFreedom from People-PleasingPRO 29:25MAT 6:1JHN 12:43GAL 1:102TI 4:2A.W. Tozer emphasizes the futility of seeking human approval in the Christian life, asserting that true spirituality requires a heart that is solely devoted to God. He argues that a man after God's own heart must disregard the opinions of both friends and foes, demonstrating moral courage by standing firm in truth regardless of social status. Tozer encourages believers to seek only the approval of Christ, which leads to genuine freedom from the pressures of pleasing others. He concludes with a prayer for strength to overcome the desire for human validation and to find contentment in God's smile.
7. the Centrality of Jesus Christ
By Chuck Smith0Worship PracticesCentrality of ChristLEV 10:1MAT 6:1ACT 5:11CO 1:292CO 4:5Chuck Smith emphasizes the centrality of Jesus Christ in worship at Calvary Chapel, arguing that any behavior that draws attention away from Him is detrimental to the congregation's focus. He shares personal experiences of distractions during worship, such as individuals standing or performing interpretive dances, which shift the congregation's attention from Jesus to the individual. Smith advocates for addressing these distractions lovingly and firmly, ensuring that worship remains centered on Christ. He warns against the dangers of seeking personal glory in worship, citing biblical examples like Nadab and Abihu and Ananias and Sapphira, who faced severe consequences for drawing attention to themselves instead of honoring God. Ultimately, Smith calls for a commitment to keeping Jesus as the focal point of worship to foster a genuine and edifying church environment.
Sermon on the Mount, 6
By John Wesley0Sincerity in WorshipThe Lord's PrayerMAT 6:1John Wesley emphasizes the importance of sincerity in giving, praying, and fasting, urging believers to perform these acts not for the praise of men but for the glory of God. He explains that true acts of mercy and piety must stem from a pure intention, as God rewards those who serve Him in secret. Wesley highlights the Lord's Prayer as a model for prayer, encompassing all that we need and reflecting our dependence on God. He stresses the necessity of forgiveness, both in receiving it from God and extending it to others, as a condition for our own forgiveness. Ultimately, Wesley calls for a heart aligned with God's will, seeking His kingdom and righteousness above all.
Pythagorus Three Classes of Humanity
By A.W. Tozer0Pursuit of KnowledgeMotivation in LifePRO 1:7PRO 22:1ECC 1:18MAT 6:1LUK 12:15PHP 3:19COL 3:21TI 6:10JAS 4:31JN 2:15A.W. Tozer explores Pythagoras' classification of humanity into three groups: seekers after knowledge, honor, and gain. He critiques modern society, noting that seekers of knowledge have become scholars and scientists obsessed with accumulating information, while seekers of honor are likened to politicians who crave public recognition and manipulate public sentiment for votes. Lastly, he addresses seekers of gain, contrasting honest businessmen with those who engage in illegal activities, highlighting a moral equivalence between them despite their social differences. Tozer's sermon challenges listeners to reflect on their own pursuits and the motivations behind them.
For Thy Sake
By K.P. Yohannan0Living For GodSelflessnessMAT 6:1JHN 4:34PHP 1:21K.P. Yohannan emphasizes the emptiness of living for oneself, illustrating how self-centeredness leads to unhappiness and spiritual decay. He warns against the false sense of fulfillment that comes from doing good deeds for personal glory rather than for God's sake. True joy and purpose are found when we prioritize God's will and live to please Him, as exemplified by Jesus' own mission. By shifting our focus from self to God, we can experience genuine happiness and fulfillment in our lives. The sermon challenges us to reflect on our motives and to commit to living for Christ's sake.
Religion of Public Opinion
By Charles Finney0HypocrisyObedience to GodPRO 29:25MAT 5:16MAT 6:1LUK 9:26JHN 12:43ROM 12:2GAL 1:10JAS 4:41PE 2:91JN 2:15Charles Finney addresses the dangers of valuing public opinion over God's approval, emphasizing that many professing Christians prioritize their reputation and social acceptance over true devotion to God. He distinguishes between self-love and selfishness, warning that when individuals act primarily to maintain their image, they become hypocrites. Finney urges listeners to examine their motives and actions, challenging them to pursue genuine obedience to God's commands regardless of societal pressures. He calls for a commitment to uphold God's standards, even when it conflicts with popular sentiment, and warns that those who conform to the world will face dire consequences.
- Matthew Henry
- Tyndale
Matthew Henry Bible Commentary
As we must do better than the scribes and Pharisees in avoiding heart-sins, heart-adultery, and heart-murder, so likewise in maintaining and keeping up heart-religion, doing what we do from an inward, vital principle, that we may be approved of God, not that we may be applauded of men; that is, we must watch against hypocrisy, which was the leaven of the Pharisees, as well as against their doctrine, Luk 12:1. Almsgiving, prayer, and fasting, are three great Christian duties - the three foundations of the law, say the Arabians: by them we do homage and service to God with our three principal interests; by prayer with our souls, by fasting with our bodies, by alms-giving with our estates. Thus we must not only depart from evil, but do good, and do it well, and so dwell for evermore. Now in these verses we area cautioned against hypocrisy in giving alms. Take heed of it. Our being bid to take heed of it intimates that it is sin. 1. We are in great danger of; it is a subtle sin; vain-glory insinuates itself into what we do ere we are aware. The disciples would be tempted to it by the power they had to do many wondrous works, and their living with some that admired them and others that despised them, both which are temptations to covet to make a fair show in the flesh. 2. It is a sin we are in great danger by. Take heed of hypocrisy, for if it reign in you, it will ruin you. It is the dead fly that spoils the whole box of precious ointment. Two things are here supposed, I. The giving of alms is a great duty, and a duty which all the disciples of Christ, according to their ability, must abound in. It is prescribed by the law of nature and of Moses, and great stress is laid upon it by the prophets. Divers ancient copies here for tēn eleēmosunēn - your alms, read tēn dikaiosunēn - your righteousness, for alms are righteousness, Psa 112:9; Pro 10:2. The Jews called the poor's box the box of righteousness. That which is given to the poor is said to be their due, Pro 3:27. The duty is not the less necessary and excellent for its being abused by hypocrites to serve their pride. If superstitious papists have placed a merit in works of charity, that will not be an excuse for covetous protestants that are barren in such good works. It is true, our alms-deeds do not deserve heaven; but it is as true that we cannot go to heaven without them. It is pure religion (Jam 1:27), and will be the test at the great day; Christ here takes it for granted that his disciples give alms, nor will he own those that do not. II. That it is such a duty as has a great reward attending it, which is lost if it be done in hypocrisy. It is sometimes rewarded in temporal things with plenty (Pro 11:24, Pro 11:25; Pro 19:17); security from want (Pro 28:27; Psa 37:21, Psa 37:25); succour in distress (Psa 41:1, Psa 41:2); honour and a good name, which follow those most that least covet them, Psa 112:9. However, it shall be recompensed in the resurrection of the just (Luk 14:14), in eternal riches. Quas dederis, solas semper habebis, opes. The riches you impart form the only wealth you will always retain. - Martial. This being supposed, observe now, 1. What was the practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms when men see us; we may do it; but not that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses, sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse. Now the doom that Christ passes upon this is very observable; Verily I say unto you, they have their reward. At first view this seems a promise - If they have their reward they have enough, but two words in it make it a threatening. (1.) It is a reward, but it is their reward; not the reward which God promises to them that do good, but the reward which they promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men; they chose their own delusions with which they cheated themselves, and they shall have what they chose. Carnal professors stipulate with God for preferment, honour, wealth, and they shall have their bellies filled with those things (Psa 17:14); but let them expect no more; these are their consolation (Luk 6:24), their good things (Luk 16:25), and they shall be put off with these. "Didst thou not agree with me for a penny? It is the bargain that thou art likely to abide by." (2.) It is a reward, but it is a present reward, they have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter. Apechousi ton misthon. It signifies a receipt in full. What rewards the godly have in this life are but in part of payment; there is more behind, much more; but hypocrites have their all in this world, so shall their doom be; themselves have decided it. The world is but for provision to the saints, it is their spending-money; but it is pay to hypocrites, it is their portion. 2. What is the precept of our Lord Jesus about it, Mat 6:3, Mat 6:4. He that was himself such an example of humility, pressed it upon his disciples, as absolutely necessary to the acceptance of their performances. "Let not thy left hand know what thy right hand doeth when thou givest alms." Perhaps this alludes to the placing of the Corban, the poor man's box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right-hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention. The right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but, "whatever kindness thy right hand doeth to the poor, let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will give thee a good name." In omnibus factis, re, non teste, moveamur - In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let others know what we do; no, not those that stand at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vain-glory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them: When saw we thee an hungered, or athirst? 3. What is the promise to those who are thus sincere and humble in their alms-giving. Let thine alms be in secret, and then thy Father who seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them (Psa 38:14, Psa 38:15), so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God sees in secret. But this is not all; not only the observation and praise, but the recompence is of God, himself shall reward thee openly. Note, They who in their alms-giving study to approve themselves to God, only turn themselves over to him as their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed; himself shall reward, he will himself be the Rewarder, Heb 11:6. Let him alone to make it up in kind or kindness; nay, he will himself be the Reward (Gen 15:1), thine exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him. Nay, he shall reward thee openly, if not in the present day, yet in the great day; then shall every man have praise of God, open praise, thou shall be confessed before men. If the work be not open, the reward shall, and that is better.
Tyndale Open Study Notes
6:1 This verse introduces the theme of 6:2-18, that righteousness should not be done for public recognition but as a service to God. • Good deeds are acts that conform to God’s pattern for proper behavior: e.g., gift giving (6:2-4), prayer (6:5-15), and fasting (6:16-18). Jesus urges secrecy to counteract the human propensity to seek praise for oneself rather than for God (cp. 5:16).