Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Noch keine Übersetzung.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ohne Titel
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
1Ti 5:25; Ro 2:16; 1Co 4:5).
Noch keine Übersetzung.
Which seeth in secret - We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it.
Shall reward thee openly - Will give thee the fullest proofs of his acceptance of thy work of faith, and labor of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit.
That thine alms may be in secret,.... May be done in secret, and be kept a secret. The allusion seems to be to the secret chamber, where money was brought privately for the relief of the poor.
"There were two chambers in the sanctuary, the one was , "the chamber of secrets", and the other the chamber of vessels: the chamber of secrets was that into which pious persons put "in secret", and the poor children of good men were maintained out of it privately (q).''
The Jews say many things in favour of doing alms privately.
"Greater, (say they (r),) is he that gives alms in secret, than Moses our master.''
They tell us (s), that
"R. Jannai seeing a certain man give Zuz (a piece of money) to a poor man publicly, said unto him, it would have been better, if thou hadst not have given him anything, than to have given him in this manner.''
This was the practice of the ancient religious Jews, to give their alms privately; but the Scribes and Pharisees had brought that practice into disuse, and which our Lord labours to restore; adding, for encouragement,
and thy Father, which seeth in secret; beholds all secret actions, and knows the secret springs of actions,
himself shall reward thee openly; in the great day of account, before angels and men, when all secret things shall be brought to light, and every good man have praise of God. This duty, of giving alms to the poor, is mentioned by Christ before prayer to God; it may be for this reason, because it was usual to give alms before prayer.
"The great, or famous men, among the wise men, used to give a Prutah (a small piece of money) to a poor man before every prayer, and after that they prayed; as it is said, "I shall behold thy face in righteousness" (t).''
(q) Misn. Shekalim, c. 5. sect. 6. Mainnon. Hilch. Eracin, c. 2. sect. 12. (r) T. Bab. Bava Bathra, fol. 9. 2.((s) T. Bab. Chagiga, fol. 5. 1.((t) Maimon. Hilch. Mattanot Anayin, c. 10. sect. 15.
There are some who think that our Saviour here reflects upon some practice of the Pharisees then in use for ostentation, who, under a pretence of a means to call people together, caused a trumpet to be sounded when they distributed their alms; but those learned in their writings assure us they could never find in them any foundation for such an opinion. The speech is rather metaphorical, prohibiting all ostentation in acts of charity, and inviting others to take notice of them, as Jehu invited Jonadab to come and see his zeal, 2 Kings 10:16; as the third verse is but a proverbial expression expounded Matthew 6:4,
That thine alms may be in secret. Not that it is not lawful to give a poor body money or bread, &c., in the sight of others; but only to do it for that end, that we might be seen of others. The thing forbidden under the metaphorical expression is ostentation, and seeking our own honour and applause. The thing commanded is sincerity with respect to our end. The apostle calls it a giving with simplicity, singly aiming at the glorifying of God, by an obedient performance of our duty. He tells us those who give their alms to be honoured of men have their reward, that is, all which they are like to have; men applaud and cry them up, there is their reward: others shall have their reward from God,
who seeth in secret, and so needeth not such a publication of our good deeds; and he will reward them openly before men and angels at the last day, Matthew 25:31,32,34, and ordinarily in this life, Psalm 37:25 41:1 Psalm 112:9,10.
Verse 4. - And thy Father which seeth in secret (comp. ver. 6, note). Himself. Revised 'Version omits, with the manuscripts. Shall reward thee; Revised Version, shall recompense thee (ἀποδώσει σοι). Shall give to thee in full measure corresponding to the contents of that which is really due (cf. Isaiah 65:6, 7, LXX.). When this" recompense" shall be given is not stated. If, as is probable, our Lord is thinking of the" reward" of ver. 1 and Matthew 5:12, it would naturally be given at the judgment-day. Openly. Revised Version omits, with the manuscripts; similarly vers. 6,18. The interpolation was probably made not only because of the contrast suggested by "in secret," but also to indicate more precisely the time when God would do this.
(4) That thine alms may be in secret.—Here again we have a principle rather than a rule. Publicity may be a duty, especially in public work. But this—gifts for schools, hospitals, and the like—is hardly contemplated in the word “alms,” which refers rather to acts of mercy, to cases of individual suffering. Ostentation in those acts is what our Lord especially condemns.
Thy Father which seeth in secret.—The attribute which we call the Omniscience of God is commonly dwelt on as calculated to inspire a just fear of the All-seeing One. He sees, we say, the evil deeds that are done in secret. Here it is brought before us as an encouragement and ground of hope. Do we feel isolated, not understood, not appreciated? He sees in secret and will reward.
Shall reward thee openly.—A curious instance of an early attempt to improve on our Lord’s teaching. The adverb “openly” is not found in the best MSS., and is now omitted by most editors. It would seem either as if a false rhetorical taste desired a more complete antithesis, or that the craving for public acknowledgment in the presence of men and angels asserted itself even here, and led men to add to the words of the divine Teacher. It need hardly be said that the addition weakens and lowers the force of the truth asserted. It is not necessarily in this way, “openly,” that God rewards His servants, nor do the words point only to the reward of the last great day. The reward is at once immediate, and, it may be, secret—the hidden manna, the joy with which a stranger doth not intermeddle, and which no man taketh from us.