John Gill Commentary Matthew 6

Take heed that you do not your alms before men

Some copies read, "take heed that you do not your righteousness" which is a very good reading. But then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only. Nothing being more common with the Jews than to call alms (hqdu), "righteousness". And whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used.

Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously. Hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor. Also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it. Let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it.

The account Maimonides ^F6 gives is as follows, who observes: that "we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a 'righteous' man, the seed of Abraham our father; as it is said, in (Genesis 18:19) . Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, (Proverbs 16:19) . Nor shall Israel be redeemed, but by alms, according to (Isaiah 1:27) . There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and 'thou shalt relieve him, a stranger and a sojourner, that he may live with thee': which is as much as to say, relieve him before he falls, and is brought to necessity."

The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion.

The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed.

The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief."

Now this work, or duty, they magnify at a very great rate: not content to say ^F7, that "he that does alms, does that which is more excellent than all offerings;" they further affirm ^F8, that "giving of alms and beneficence (hlwk hrwth dgnk), "are equal to the whole law";" or, it is all one as if a man performed the whole law.

Moreover, they give ^F9 out, "that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell"."

Yea, they reckon that this gives a right and title to eternal life ^F11. "He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is (rwmg qydu), "a perfect righteous man"."

Or, as elsewhere ^F12 expressed, "let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man."

Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory.

Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men, to be seen of them;

Not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them,

otherwise, you have no reward of your Father, which is in heaven.

You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own.

When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises.

FOOTNOTES:

• F6: Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14.
• F7: T. Bab. Succa, fol. 49. 2.
• F8: T. Hieros. Peah, fol. 15. 2, 3.
• F9: T. Bab. Gittin, fol. 7. 1, 2.
• F11: T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2.
• F12: T. Bab. Pesachim, fol. 8. 1, 2.

Wherefore, when you do your alms
Christ proceeds to give some directions and cautions about giving of alms, that they might be done aright, and answer some valuable purposes for the glory of God, the good of others, and their own:

do not sound a trumpet before you, as the hypocrites do, in the
synagogues, and in the streets, that they may have glory of men .
The persons Christ has reference to were the Scribes and Pharisees, who did all they did to be seen of men; whom he calls "hypocrites"; as he often does, because they put on an appearance of religion and holiness, but inwardly, and otherwise, were very wicked men.

It does not appear that any such practice was literally performed, as blowing a trumpet before them, when they gave their alms; though the collectors of alms did, by some means, publicly notify to the people when they were about that service: for one of their rules is ^F13 , ``the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected (henyub) , "privately", and put it into their bosom, and distributed it to everyone by himself.''

Wherefore this must be understood proverbially; and the sense is, that when they did their alms, they chose public places for it, such as the "synagogues", where was a large concourse of people met together for religious worship; or the open "streets" of the city, where people were continually walking to and fro, so that nothing could be done in this way, but what must be seen and observed: and moreover, they took care, either by themselves, or others, to proclaim their good actions, that they might "have glory of men".

Not only of the poor, or the collectors for them, but of the spectators. R. Aben Ezra ^F14 says, that ``a man that gives alms to the poor, must not give it because of the glory of the collector, i.e. that he may have glory of him; nor that the children of men may praise him.'' But his ancestors were of another mind: but what did they get by it?

verily I say unto you, they have their reward ;
and a poor one it is, the applause of men: however, it is what they seek after, and is all their empty performances deserve, and all they will have.

``He that glories in anything done by himself, (wrkv ta ljwn) (awh) , "he takes", or receives "his reward" ^F15 ; for as for any reward from God, they will have none;''

in this sense, as the Ethiopic version reads it, "they have lost their reward": and, as a learned critic has thought, is the sense of the Greek word, "they forbid", or "hinder their reward". By seeking the glory of men, they lay impediments in the way of receiving honour from God.

FOOTNOTES:

• F13: the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected (henyub) , "privately", and put it into their bosom, and distributed it to everyone by himself.''
• F14: In Exod. xx. 3.
• F15: R. Jona apud Capell. Spicileg. in loc.

But when you do alms Do it so privately, and with so much secrecy, that, if it was possible, you might not know it yourself, much less make it known to others:

let not your left hand know what your right hand does; acquaint not your nearest and dearest friend with it; let not one that sits at your left hand know what you are doing with your right hand; it is a proverbial and hyperbolical phrase, expressing the secrecy of the action. It is a Jewish canon ^F16, that ``he that gives a gift to his friend out of love, may make it known, (hqdub al lba), "but not if it be by way of alms".''

FOOTNOTES:

• F16: Piske Tosephot in Sabbat. c. 1. art. 134.

That your 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 (Myavx tkvl) , "the chamber of secrets", and the other the chamber of vessels: the chamber of secrets was that into which pious persons put (yavxb) , "in secret", and the poor children of good men were maintained out of it privately ^F17 .'' The Jews say many things in favour of doing alms privately. ``Greater, (say they <sup>F18</sup> ,) is he that gives alms (rtob) , in secret, than Moses our master.'' They tell us <sup>F19</sup> , that ``R. Jannai seeing a certain man give Zuz (a piece of money) to a poor man publicly, said to him, it would have been better, if you had 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 your Father, which sees in secret ;
beholds all secret actions, and knows the secret springs of actions,

himself shall reward you 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 your face in righteousness" ^F20 .''

FOOTNOTES:

• F17: Misn. Shekalim, c. 5. sect. 6. Mainnon. Hilch. Eracin, c. 2. sect. 12.
• F18: T. Bab. Bava Bathra, fol. 9. 2.
• F19: T. Bab. Chagiga, fol. 5. 1.
• F20: Maimon. Hilch. Mattanot Anayin, c. 10. sect. 15.

And when you pray, you shall not be as the hypocrites ,
&c.] As the Scribes and Pharisees; whose posture in prayer, the places they chose to pray in, and the view they had therein, are particularly taken notice of:

for they love to pray standing in the synagogues, and in the corners
of the streets, that they may be seen of men .
It was their usual custom to pray "standing"; nay, it is established by their canons. There are eight things, (says Maimonides ^F21 ,) that a man that prays ought to take heed to do; and the first he mentions is "standing"; for, says he, no man may pray (dmyem ala) , "but standing"; if he is sitting in a ship, or in a cart, if he can stand, he must stand; if not, he may sit in his place and pray.

Several hints of this custom there are in the Misna ^F23 . ``On their fast days they used to bring out the ark into the streets-- (hlptb wdme) , "and they stood in prayer", or praying; and caused an old man to go down before the ark, who was used to recite prayers, and he said them.'' Again <sup>F24</sup> , ``whoever (hlptb dmwe) , "stood praying", and remembered that any uncleanness attended him, he might not break off, but he might shorten.'' Yea, standing itself is interpreted of praying; for it is said ^F25 , ``and Abraham rose up early in the morning to the place, where he stood, (hdymeb ala hlpt Nyaw) , "and there is no prayer but standing";'' though sometimes they prayed sitting, as David did, (2 Samuel 7:18) so it is said of R. Jose, and R. Eleazar, that (yluw wbty) , "they sat and prayed", and afterwards rose up and went on their way ^F26 .

So it was likewise customary to go to the synagogues, and there pray; and indeed they were places built and appointed for this purpose. ``Wherever there were ten Israelites, a house ought to be provided, in which they may go to prayer at every time of prayer; and this place is called a synagogue <sup>F1</sup> .'' Hence some have thought, that not such places are here designed, but any assembly, or concourse of people gathered together upon any occasion; but such an interpretation will find no place, when the following things are observed. ``For ever let a man go, morning and evening, to the synagogue; for no prayer is heard at any time, but in the synagogue; and everyone that has a synagogue in his city, and does not pray in it with the congregation, is called a bad neighbour ^F2 .'' Again ^F3 , ``he that prays in the house of the Lord, is as if he offered up a pure offering.''

Now, partly on account of the publicness of the place, and partly because they thought their prayers were only heard there, therefore they chose to pray in the synagogues; and also in the corners of the streets ,
where two streets met, and they might be the more easily seen. This was also a common thing to pray in the streets: ``says R. Jochanan, I saw R. Jannai stand and pray in the streets of Tzippore <sup>F4</sup> .'' And a little after, it is said of another, that he stood and prayed (ayjroab) , "in the streets"; though such places were not reckoned holy, as the synagogues were. ``The street of a city, (says Maimonides ^F5 ,) although the people pray in it at fasts and stations, because that there is a great collection of people, and the synagogues cannot hold them, has no holiness in it, because it is accidental, and not appointed for prayer.'' Wherefore streets were only used in case of necessity, or by such of the Pharisees, who chose to be seen of men. A reason is given for this practice in another place ^F6 , where it is asked, ``why do they go out to the streets, i.e. on their fast days? to show that we are reckoned as if we were carried captive before thee: says Joshua ben Levi, because they prayed in "secret", and were not answered; therefore they went without, (wmorptyw) , "that they might be made public".''

Now let it be observed, that neither the posture, nor places of prayer, are condemned by our Lord, but their view in all to be seen of men ;
and a considerable emphasis lies upon the word "love"; they loved "standing" in prayer, rather than any other posture, because they could be better seen; and they loved to be in the synagogues and streets, rather than in their closets; they liked public better than private prayer, because it gained them applause among men.

Verily I say unto you, they have their reward ;
they gain their point; they have what they seek for; and this is all they will have.

FOOTNOTES:

• F21: Hilch. Tephilla. c. 5. sect. 1, 2.
• F23: Misn. Taanith, c. 2. sect. 1, 2.
• F24: Misn. Beracot, c. 3. sect. 5.
• F25: Zohar in Lev. fol. 47. 1. T. Bab. Beracot, fol. 26. 2.
• F26: Zohar in Exod. fol. 4. 4.
• F1: Maimon. Hilch. Tephilla, c. 11. 1.
• F2: lb. c. 8. sect. 1. T. Bab. Beracot, fol. 8. 1. & Piske Tosephot Beracot, c. 1. art. 7.
• F3: T. Hieros. Beracot, fol. 8. 4.
• F4: Ib. fol. 8. 3. & 9. 1.
• F5: Hilch. Tephilla, c. 11. sect. 21. Vid. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1.
• F6: T. Hieros. Taaniot, fol. 65. 1.