John Calvin Commentary Matthew 6

Beware: In this passage, Christ exhorts His people to devote themselves sincerely to good works; that is, to endeavor, with simplicity, to do what is right before God and not to make a parade before men.⁴²⁴ This is a very necessary admonition. For in all virtues, the entrance of ambition is to be dreaded, and there is no work so praiseworthy that it is not, in many instances, corrupted and polluted by ambition.

Christ lays down a general doctrine under one category by synecdoche. For instance, He initially speaks only of alms, just as He also speaks shortly afterward about prayers. Some manuscripts, however, read δικαιοσύνην (righteousness) instead of ἐλεημοσύνην (alms); this reading is also found in the old Latin translation. But the difference is of little importance, for in either case, there is no doubt that the design is to correct the disease of ambition, which arises when we seek glory from men while doing what is right.

When thou doest alms—He expressly reproves a long-established custom, in which the desire for fame could not only be perceived by the eye but also felt by the hands. In places where streets or roads met, and in public situations where large assemblies were usually held, they distributed alms to the poor.

There was evident ostentation in that practice, for they sought crowded places so that they might be seen by multitudes and—not satisfied with this—even added the sound of trumpets.⁴²⁵ They pretended, no doubt, that it was to call the poor—as excuses are never lacking—but it was perfectly obvious that they were hunting for applause and commendation.

Now, when our service is performed before men, we do not submit our lives to the judgment and approval of God. Therefore, Christ justly says that those persons who exhibit themselves in this manner have their reward, for those whose eyes are captivated by such vanity cannot look upon God.

For the same reason, all who desire vainglory are called hypocrites. Secular authors gave the name ὑποκριταί, hypocrites, to those who impersonated characters in plays and on stage; and Scripture has applied this term to people who are double in heart and insincere.⁴²⁶

There are various kinds of hypocrites.

Some, though conscious of being very wicked, impudently present themselves as good people before the world and endeavor to conceal their vices, of which they are inwardly aware.

Others allow themselves to reach such a level of audacity that they venture to claim even perfect righteousness before God.

Still others do good, not from a desire to do what is right, nor for the glory of God, but only to obtain fame and a reputation for holiness for themselves. Christ now describes this last-mentioned class, and He properly calls them hypocrites, for, having no right motive in performing good works, they assume a different character so that they may appear to be holy and sincere worshippers of God.

That your alms may be in secret. This statement appears to contradict many passages of Scripture, in which we are commanded to edify our fellow believers by good examples. But if we consider Christ's intention, we must not assign a broader meaning to these words.⁴²⁷ He commands His disciples to devote themselves to good works purely and without any ambition. To do this, He tells them to turn their eyes away from the sight of others and to consider it enough that their duties are approved by God alone. Such simplicity of perspective does not at all interfere with concern and zeal to promote edification; indeed, a little earlier, He did not expressly forbid them to do good before others, but condemned ostentation.

Your Father, who sees in secret. He subtly hints at a kind of folly, common everywhere among people, that they think their efforts are wasted if there have not been many witnesses to their virtues. He tells them that God does not need a strong light to perceive good actions, for those things which appear to be buried in darkness are open to His view. We have no reason, therefore, to suppose that what escapes notice, and does not receive human testimony, is lost, for the Lord dwells in the thick darkness (2 Chronicles 6:1). A most appropriate remedy is thus applied for curing the disease of ambition when He reminds us to fix our eye on God, for this banishes from our minds, and will utterly destroy, all vainglory.

In the second clause, which immediately follows, Christ reminds us that in looking for the reward of good works, we must wait patiently until the last day, the day of resurrection. Your Father, He says, shall reward you openly. But when? It will be when the dawn of the last day arises, when all that is now hidden in darkness will be revealed.

When you pray, he now gives the same instruction as to prayer, which he had formerly given as to alms. It is a gross and shameful profanation of the name of God when hypocrites, in order to obtain glory from men, pray in public, or at least make a pretense of praying. But, as hypocrisy is always ambitious, we need not wonder that it is also blind. Christ, therefore, commands his disciples, if they wish to pray in a right manner, to enter into their closet.

Some expositors, thinking that this has the appearance of absurdity, give it an allegorical turn, as referring to the inward recesses of the heart; but there is no necessity for such trifling. We are commanded, in many passages, to pray to God or to praise him, in the public assembly, amidst a crowd of men, and before all the people: and that for the purpose, not only of testifying our faith or gratitude, but also of exciting others, by our example, to do likewise. Christ does not withdraw us from such an exercise but only admonishes us to have God always before our eyes when we engage in prayer.

We must not literally interpret the words, enter into thy closet: as if he ordered us to avoid the presence of men, or declared that we do not pray rightly, except when there are no witnesses. He speaks comparatively, and means that we should rather seek retirement than desire a crowd of men to see us praying.⁴²⁸

It is advantageous, indeed, to believers, and contributes to their pouring out, with greater freedom, their prayers and groans before God, to withdraw from the gaze of men. Retirement is also useful for another reason: that our minds may be more free and disengaged from all distracting thoughts. Accordingly, Christ himself frequently chose the concealment of some retired spot for the sake of prayer. But this is not the present subject, which is only to correct the desire of vain-glory.

To express it in a few words, whether a man prays alone, or in the presence of others, he should have the same feelings as if he were shut up in his closet and had no other witness but God. When Christ says, thy Father shall reward thee, he declares plainly that all the reward which is promised to us in any part of Scripture is not paid as a debt, but is a free gift.