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Matthew 6:1 describes the general character of Pharisaic righteousness. hen follow three special examples: alms, Matthew 6:2-4; prayer, Matthew 6:5-6; fasting, Matthew 6:16-18. The transition from the one theme to the other was almost inevitable, and we may be sure that what follows formed part of the instruction on the hill.

Matthew 6:1. προσέχετε (τὸν νοῦν understood), to attend to; here, with μὴ following, take heed, be on your guard against.—δικαιοσύνην, not ἐλεημοσύνην (T. R.), is the reading demanded in a general introductory statement. Alms formed a very prominent part of Pharisaic righteousness, and was in Rabbinical dialect called righteousness, צדקה (vide Weber, p. 273), but it was not the whole, and it is a name for the whole category that is wanted in Matthew 6:1. If Jesus spoke in Aramaic He might, as Lightfoot (Hor. Hebr.) suggests, use the word tsedakah both in the first and in the following three verses; in the first in the general sense, in the other places in the special sense of alms.—ἔμπροσθεν τ. ἀνθρώπων. In chap. Matthew 5:16 Christ commands disciples to let their light shine before men. Here He seems to enjoin the contrary. The contradiction is only apparent. The two places may be combined in a general rule thus: Show when tempted to hide, hide when tempted to show. The Pharisees were exposed, and yielded, to the latter temptation. They did their righteousness, πρὸς τὸ θεαθῆναι, to be seen. Their virtue was theatrical, and that meant doing only things which in matter and mode were commonly admired or believed by the doers to be. This spirit of ostentation Christ here and elsewhere represents as the leading feature of Pharisaism.—εἰ δὲ μήγε, a combination of four particles frequently occurring in the Gospels, meaning: if at least ye do not attend to this rule, then, etc. γέ is a very expressive particle, derived by Klotz, Devar. ii. 272, from ΓΕΩ, i.e., ΕΑΩ, or from ἄγε, and explained as meant to render the hearer attentive. Bäumlein, dissenting from Klotz’s derivation, agrees substantially with his view of its meaning as isolating a thought from all else and placing it alone in the light (Untersuchungen über Griechische Partikeln, p. 54) = “Mark my words, for if you do not as I advise then,” etc.—μισθὸν οὐκ ἔχετε: on μισθὸν, vide Matthew 5:46. The meaning is that theatrical virtue does not count in the Kingdom of God. Right motive is essential there. There may be a reward, there must be, else theatrical religion would not be so common; but it is not παρὰ τῷ πατρί.

Matthew 6:1. Connection: However (προσέχετε δέ, be upon your guard), to those doctrines and prescriptions regarding the true δικαιοσύνη, I must add a warning with reference to the practice of it (ποιεῖν, 1 John 3:7). This warning, stated in general terms in Matthew 6:1, is then specially applied in Matthew 6:2 to almsgiving, in Matthew 6:5 to prayer, and in Matthew 6:16 to fasting. Accordingly δικαιοσύνη is righteousness generally (Matthew 5:6; Matthew 5:10; Matthew 5:20), and not benevolence specially, which, besides, it never means, not even in 2 Corinthians 9:10, any more than צרקה (not even in Proverbs 10:2; Proverbs 11:4; Daniel 4:24), which in the LXX., and that more frequently by way of interpretation, is rendered by ἐλεημοσύνη, in which the δικαιοσύνη manifests itself by acts of charity; comp. Tob 2:14; Tob 12:9.

On εἰ δὲ μήγε, after which we are here to supply προσέχετε τὴν δικαιοσύν. ὑμ. μὴ ποιεῖν, etc., see on 2 Corinthians 11:16.

μισθὸν … οὐρανοῖς] See on Matthew 5:12; Matthew 5:46.

Matthew 6:1. Take heed that ye do not your alms, &c. — As some copies and very ancient versions read δικαιοσυνην, righteousness, instead of ελεημοσυνην, alms-deeds, and several of the fathers quote the passage so, “I choose, with Beza,” says Dr. Doddridge, “to follow that reading; because it prevents the appearance of a tautology in the following words, and makes this verse a general and very proper introduction to the remaining part of the section, in which the caution is branched out into the particular heads of alms, prayer, and fasting.” The doctor therefore reads, Take heed that ye practise not your righteousness, in which interpretation of the clause, and for similar reasons, he is followed by Dr. Campbell. The verse is a general caution against vain glory in any of our good works, all which are here summed up together in the comprehensive word, righteousness. This general caution our Lord applies, in the sequel, to the three principal branches of it, relating to our neighbour, Matthew 6:2-4; to God, Matthew 6:5-6; and to ourselves, Matthew 6:16-18. Before men to be seen of them — Barely the being seen, while we are doing any of the things hereafter mentioned, is a circumstance purely indifferent; but the doing them with a view to be seen and admired, this is what our Lord condemns.

Matthew 6:1. Take heed that ye do not your alms— Your righteousness. Our translators have put alms in the text; but doubting, upon good grounds, whether that was the true reading, they have for alms put in the margin righteousness, that is to say, justice, as it stands in the Vulgate; a reading supported with great authority from manuscripts, and commentaries of ancient fathers upon the place. However, if this were a mere verbal criticism, it would less deserve to be insisted upon: but it seems much better, and more agreeable to the sense of the Evangelist, that instead of alms we read justice; for the proper reward, not only of alms, but of every other virtue, will be forfeited, if a desire of worldly applause be our motive to the practice of them; and therefore this first verse seems to be a general caution against vain-glory in our good works, which are here summed up as usual in the comprehensive name of righteousness or justice: this general caution our Lord applies in the sequel to the three principal branches into which that justice is divided; namely, first, justice to our neighbour, by acts of kindness and beneficence; for merely not to hurt him, when we can do him good, is not doing him justice: secondly, justice to God by devotion; and thirdly, justice to ourselves by mortification, Matthew 6:16., &c. which three branches of justice our Lord here treats of severally. With this view Beza, who was for restoring δικαιοσυνην, justice, into the Greek text, makes the same remark; as does also St. Austin, who found justitia in his copy. This verse therefore may be considered as a general introduction to what follows. The doctrine and precepts of the disciples,—the righteousness which they preached, was to excel the righteousness of the Scribes and Pharisees in the manner set forth in the preceding chapter. Our Lord goes on to speak of the righteousness which the Jewish teachers practiced, or pretended to practise; shewing that his disciples ought to excel them in that respect also. The particulars which he mentions, though few, are of great importance; namely, alms-giving, prayer, fasting, heavenly-mindedness, walking with God, and cheerful resignation. The present chapter contains four parts; first, the right intention and manner in giving alms, Matthew 6:1-4.; secondly, the right intention, manner, form, and pre-requisites of prayer, Matthew 6:5-15.; thirdly, the right intention and manner of fasting, Matthew 6:16-18.; fourthly, the necessity of a pure intention in all things, unmixed either with a desire of riches, or worldly care and fear of want, Matthew 6:19-34. This first verse is a general caution against vain-glory in any of our good works. Our Saviour does not forbid us to do works of this kind publicly; for on some occasions that cannot be avoided; but to do them publicly, with a view and design to be seen of men, and to be applauded for them. See Heylin, Wetstein, Bengelius, and Olearius.

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Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

Take heed that ye do not your alms — Your justice, saith the Syriac. For first, we do the poor but right when we relieve them; for they have an interest in our goods, by virtue of the communion of saints, whereupon Solomon, "Withhold not," saith he, "good from the owners thereof," i.e. thy poor brethren. God, the great author and owner of all, hath intrusted the rich (as his stewards, as his almoners) with the wealth of this world. He hath intrusted them, I say, not lent it them (to speak properly, for that which is lent is our own, at least for a time), but put it into their hands only, for this end, that their abundance may be a supply for others’ wants, 2 Corinthians 8:9 , that their full cups may overflow into others’ lesser vessels, …, which if it be not done, they can bring in no good bills of account. Proverbs 3:27 . Adeo si quid agimus, nostrum est: si quid habemus, alienum. Beddingf. It is but justice then that we do the poor, and it is but rapine or robbery (saith St Chrysostom) not to relieve them. Rapina est pauperibus non impertire. Chrysostom. Secondly, alms is called justice, to teach that alms should be given of things well gotten. In the reign of King Henry VIII there was one accused (but very unjustly) of heresy for saying that alms should not be given until it did sweat in a man’s hand. The Jews called their alms box, Kupha shel tsedacha, the chest of justice (Buxtorf, Syn.); and upon it they wrote this abbreviate, îëéà "A gift in secret pacifieth wrath," Proverbs 21:14 . Selymus the Great Turk, as he lay languishing (his incurable disease still increasing), leaning his head in the lap of Pyrrhus the Bassa, whom of all others he most loved, "I see," said he, "O Pyrrhus, I must shortly die without remedy." Whereupon the great Bassa took occasion to discourse with him of many matters; and among others, that it would please him to give order for the well bestowing of the great wealth taken from the Persian merchants in various places of his empire, persuading him to bestow the same upon some notable hospital for relief of the poor. To whom Selymus replied: "Wouldst thou, Pyrrhus, that I should bestow other men’s goods, wrongfully taken from them, upon works of charity and devotion, for mine own vainglory and praise? Assuredly I will never do it. Nay, rather, see they be again restored to the right owners;" which was forthwith done accordingly; to the great shame of many Christians, who minding nothing less than restitution, but making ex rapina holocaustum, do out of a world of evil gotten goods cull out some small fragments, to build some poor hospitals or mend some blind way: a slender testimony of their hot charity.

Before men, to be seen of them — As those are that act their part on a stage, and would please the spectators, that they may be applauded. "He that giveth," saith St Paul, "let him do it with simplicity," with ingenuity, accounting it enough that he hath God the witness of his heart, Romans 12:8 ; not but that men may see our good works, and their praise be sought, modo tibi non quaeras, sed Christo, saith Aretius, so that you seek not yourselves therein, but set up Christ. Let your end be, that the light may be seen, not yourselves seen, Matthew 5:16 . A fool hath no delight in understanding, saith Solomon, but that his heart may discover itself, i.e. that he may have the credit of it: but he takes a wrong course. Tantum ut vanam famam captet. Mercer. Duntaxat ad ostentationem. Bain. For honour (as a shadow) followeth them that seek it not, Caesar scripta sua Commentarios inscripsit, non historias. Et hoc ipso laudem veram meruit, quod falsam contempsit. Lipsius. as the Hittites told Abraham, he was "a prince of God among them;" when himself had said a little before, "I am a stranger and a sojourner with you," … Genesis 23:4-5 .

Otherwise ye have no reward of your Father, … — Ye take up your wages all beforehand. Fruit by the wayside seldom resteth till it be ripe. The cackling hen loseth her eggs, so doth the vainglorious hypocrite his reward. He layeth up his treasure, his wages, in the eyes and ears of men; which is a chest that hath neither lock nor key to keep it.

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The Sermon on the Mount

¹ Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
² Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
³ But when thou doest alms, let not thy left hand know what thy right hand doeth:
⁴ That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

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, Lu 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 are 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 ten eleemosynen—your alms, read ten dikaiosynen—your righteousness, for alms are righteousness, Ps 112:9, Pr 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, Pr 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 (Pr 11:24,25,19:17); security from want (Pr 28:27, Ps 37:21,25); succour in distress (Ps 41:1,2); honour and a good name, which follow those most that least covet them, Ps 112:9. However, it shall be recompensed in the resurrection of the just (Lu 14:14), in eternal riches.

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 (Ps 17:14); but let them expect no more; these are their consolation (Lu 6:24), their good things (Lu 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, Mt 6:3,4. 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 (Ps 38:14,15), 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 (Ge 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.