Matthew 6:16 Kommentar

Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in their expositions of the law (that was called their leaven, Mat 16:12), comes in this chapter to warn them against their corrupt practices, against the two sins which, though in their doctrine they did not justify, yet in their conversation they were notoriously guilty of, and so as even to recommend them to their admirers: these were hypocrisy and worldly-mindedness, sins which, of all others, the professors of religion need most to guard against, as sins that most easily beset those who have escaped the grosser pollutions that are in the world through lust, and which are therefore highly dangerous. We are here cautioned, I. Against hypocrisy; we must not be as the hypocrites are, nor do as the hypocrites do. 1. In the giving of alms (Mat 6:1-4). 2. In prayer (Mat 6:5-8). We are here taught what to pray for, and how to pray (Mat 6:9-13); and to forgive in prayer (Mat 6:14, Mat 6:15). 3. In fasting (Mat 6:16-18). II. Against worldly-mindedness, 1. In our choice, which is the destroying sin of hypocrites (Mat 6:19-24). 2. In our cares, which is the disquieting sin of many good Christians (Mat 6:25-34).

We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer. I. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it; when the bridegroom is taken away, then shall they fast, Mat 9:15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Christ here speaks especially of private fasts, such as particular persons prescribe to themselves, as free-will offerings, commonly used among the pious Jews; some fasted one day, some two, every week; others seldomer, as they saw cause. On those days they did not eat till sun-set, and then very sparingly. It was not the Pharisee's fasting twice in the week, but his boasting of it, that Christ condemned, Luk 18:12. It is a laudable practice, and we have reason to lament it, that is so generally neglected among Christians. Anna was much in fasting, Luk 2:37. Cornelius fasted and prayed, Act 10:30. The primitive Christians were much in it, see Act 13:3; Act 14:23. Private fasting is supposed, Co1 7:5. It is an act of self-denial, and mortification of the flesh, a holy revenge upon ourselves, and humiliation under the hand of God. The most grown Christians must hereby own, they are so far from having any thing to be proud of, that they are unworthy of their daily bread. It is a means to curb the flesh and the desires of it, and to make us more lively in religious exercises, as fulness of bread is apt to make us drowsy. Paul was in fastings often, and so he kept under this body, and brought it into subjection. II. We are cautioned not to do this as the hypocrites did it, lest we lose the reward of it; and the more difficulty attends the duty, the greater loss it is to lose the reward of it. Now, 1. The hypocrites pretended fasting, when there was nothing of that contrition or humiliation of soul in them, which is the life and soul of the duty. Theirs were mock-fasts, the show and shadow without the substance; they took on them to be more humbled than really they were, and so endeavored to put a cheat upon God, than which they could not put a greater affront upon him. The fast that God has chosen, is a day to afflict the soul, not to hang down the head like a bulrush, nor for a man to spread sackcloth and ashes under him; we are quite mistaken if we call this a fast, Isa 58:5. Bodily exercise, if that be all, profits little, since that is not fasting to God, even to him. 2. They proclaimed their fasting, and managed it so that all who saw them might take notice that it was a fasting-day with them. Even on these days they appeared in the streets, whereas they should have been in their closets; and the affected a downcast look, a melancholy countenance, a slow and solemn pace; and perfectly disfigured themselves, that men might see how often they fasted, and might extol them as devout, mortified men. Note, It is sad that men, who have, in some measure, mastered their pleasure, which is sensual wickedness, should be ruined by their pride, which is spiritual wickedness, and no less dangerous. Here also they have their reward, that praise and applause of men which they court and covet so much; they have it, and it is their all. III. We are directed how to manage a private fast; we must keep it in private, Mat 6:17, Mat 6:18. He does not tell us how often we must fast; circumstances vary, and wisdom is profitable therein to direct; the Spirit in the word has left that to the Spirit in the heart; but take this for a rule, whenever you undertake this duty, study therein to approve yourselves to God, and not to recommend yourselves to the good opinion of men; humility must evermore attend upon our humiliation. Christ does not direct to abate any thing of the reality of the fast; he does not say,"take a little meat, or a little drink, or a little cordial;" no, "let the body suffer, but lay aside the show and appearance of it; appear with thy ordinary countenance, guise, and dress; and while thou deniest thyself thy bodily refreshments, do it so as that it may not be taken notice of, no, not by those that are nearest to thee; look pleasant, anoint thine head and wash thy face, as thou dost on ordinary days, on purpose to conceal thy devotion; and thou shalt be no loser in the praise of it at last; for though it be not of men, it shall be of God." Fasting is the humbling of the soul (Psa 35:13), that is the inside of the duty; let that therefore be thy principal care, and as to the outside of it, covet not to let it be seen. If we be sincere in our solemn fasts, and humble, and trust God's omniscience for our witness, and his goodness for our reward, we shall find, both that he did see in secret, and will reward openly. Religious fasts, if rightly kept, will shortly be recompensed with an everlasting feast. Our acceptance with God in our private fasts should make us dead, both to the applause of men (we must not do the duty in hopes of this), and to the censures of men too (we must not decline the duty for fear of them). David's fasting was turned to his reproach, Psa 69:10; and yet, Psa 69:13, As for me, let them say what they will of me, my prayer is unto thee in an acceptable time.

Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", &c. 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 "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 (f) 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 Gen 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Pro 16:19. Nor shall Israel be redeemed, but by alms, according to Isa 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 (g), that "he that does alms, does that which is more excellent than all offerings;'' they further affirm (h), that "giving of alms and beneficence , "are equal to the whole law";'' or, it is all one as if a man performed the whole law. Moreover, they give (i) 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 (k). "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 , "a perfect righteous man".'' Or, as elsewhere (l) 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, ye 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. (f) Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14. (g) T. Bab. Succa, fol. 49. 2. (h) T. Hieros. Peah, fol. 15. 2, 3. (i) T. Bab. Gittin, fol. 7. 1, 2. (k) T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2. (l) T. Bab. Pesachim, fol. 8. 1, 2.

Moreover when ye fast,.... This is to be understood, not so much of their public stated fasts, and which were by divine appointment, as of their private fasts; which, with the Jews, were very frequent and numerous, and particularly every Monday and Thursday; see Luk 18:12 in which they affected great severity, and is here condemned by Christ: be not as the hypocrites, the Scribes and Pharisees, of a sad countenance; who put on very mournful airs, and dismal looks; made wry faces, and distorted countenances; banished all pleasantry and cheerfulness from them, so that they looked quite like other men than they really were; for they disfigure their faces; not by covering them out of sight, by putting a veil over them, as some have thought; but they neglected to wash their faces, and make them clean, as at other times; and not only so, but put ashes upon their heads, and other methods they used: they discoloured their faces, or "made" them "black", as the Arabic version reads it; that they might look as if they became so through fasting: and such persons were in great esteem, and thought to be very religious. It is said (f), in commendation of R. Joshua ben Chanamah, that all his days , "his face was black", through fastings; and this is said (g) to be the reason of Ashur's name, in Ch1 4:5 because "his face was black" with fasting: yea, they looked upon such a disfiguring of the face to be meritorious, and what would be rewarded hereafter. "Whoever (say they (h)) , "makes his face black", on account of the law in this world, God will make his brightness to shine in the world to come.'' Now these practices they used, that they might appear unto men to fast: so that either they did not really fast, when they pretended to it; only put on these outward appearances, that men might think they did; or, not content with real fasting, which they must be conscious of themselves, and God knew, they took such methods, that it might appear to men that they fasted, and that they might be taken notice of, and applauded by them: for their view in fasting was not to satisfy their own consciences, or please God, but that they might have glory of men. Hence, says Christ, verily I say unto you, they have their reward; they obtain what they seek for, honour from men, and that is all they will have. (f) Juchasin, fol. 59. 1. (g) T. Bab. Sota, fol. 12. 1. (h) T. Bab. Sanhedrim, fol. 100. 1.

But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday).

their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin. For "I do this," say they, "that I may not offend the many." What sayest thou? There is a law of God which commands these things, and dost thou talk of offense? And thinkest thou that in keeping it thou art offending, in transgressing it, delivering men from offense? And what can be worse than this folly? Wilt thou not leave off becoming worse than the very hypocrites, and making thine hypocrisy double? And when thou considerest the great excess of this evil, wilt thou not be abashed at the force of the expression now before us? In that He did not say, "they act a part," merely, but willing also to touch them more deeply, He saith, "For they disfigure their faces;" that is, they corrupt, they mar them. But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise. And whereas in the matter of almsgiving, He did not put it simply, but having said, "Take heed not to do it before men," He added, "to be seen of them;" yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible. And somewhat else He signified by this name, this of hypocrites, I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, doth He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear "naked and open." And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He doth not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, "this is what I command," saith He; adding nothing to our toils, but gathering our wages for us with all security, and not suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory amongst them; and this, though he be much their inferior. But thou, though thou hast a twofold motive for displaying the victory to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the theatre,-thou art displaying it to others, who so far from profiting, do privily work thee the greatest harm.

The word exterminare, so often used in the ecclesiastical Scriptures through a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundary of their country. Instead of this word, it would seem better to use the word demoliri, 'to destroy,' in translating the Greek ἀφανίζειν. The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance.

(V. 16) For they disfigure their faces that they may appear to men to fast. Amen I say to you, they have received their reward. The word exterminate, which is frequently used in the books of Ecclesiastic writers, has a much different meaning than is commonly understood. For it means that those who are exiled are exterminated, as they are sent beyond the borders. Therefore, we should always understand this word in this sense: which is said in Greek as ἀφανίζουσι. However, the hypocrite demolishes his face to simulate sadness; and with a strong mind rejoicing, he bears grief on his countenance.

(Serm. in Mont. ii. 12.) On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God's services. For he who by inordinate pains taken with his person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men's eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress.

There follows a precept concerning fasting, having reference to that same purification of heart which is at present under discussion. For in this work also we must be on our guard, lest there should creep in a certain ostentation and hankering after the praise of man, which would make the heart double, and not allow it to be pure and single for apprehending God. It is manifest from these precepts that all our effort is to be directed towards inward joys, lest, seeking a reward from without, we should be conformed to this world, and should lose the promise of a blessedness so much the more solid and firm, as it is inward, in which God has chosen that we should become conformed to the image of His Son. But in this section it is chiefly to be noticed, that there may be ostentatious display not merely in the splendour and pomp of things pertaining to the booty, but also in doleful squalor itself; and the more dangerous on this account, that it deceives under the name of serving God. And therefore he who is very conspicuous by immoderate attention to the body, and by the splendour of his clothing or other things, is easily convicted by the things themselves of being a follower of the pomps of the world, and misleads no one by a cunning semblance of sanctity; but in regard to him who under a profession of Christianity, fixes the eyes of men upon himself by unusual squalor and filth, when he does it voluntarily, and not under the pressure of necessity, it may be conjectured from the rest of his actings whether he does this from contempt of superfluous attention to the body, or from a certain ambition: for the Lord has enjoined us to beware of wolves under a sheep's skin; but by their fruits, says He, shall you know them. For when by temptations of any kind those very things begin to be withdrawn from them or refused to them, which under that veil they either have obtained or desire to obtain, then of necessity it appears whether it is a wolf in a sheep's skin or a sheep in its own. For a Christian ought not to delight the eyes of men by superfluous ornament on this account, because pretenders also too often assume that frugal and merely necessary dress, that they may deceive those who are not on their guard: for those sheep also ought not to lay aside their own skins, if at any time wolves cover themselves there with.

(Serm. in Epiph. iv. 5.) But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit.

She also said, ‘The devil sometimes sends a severe fast which is too prolonged; the devil’s disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.’

Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shows a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart; it is plain that without fasting prayer must be faint and feeble; therefore, when any would pray for any need in which they might be, they joined fasting with prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine respecting prayer, adds doctrine concerning fasting, saying, When ye fast, be not ye as the hypocrites, of sad countenance. The Lord knew that vanity may spring from every good thing, and therefore bids us root out the bramble of vain-gloriousness which springs in the good soil, that it choke not the fruit of fasting. For though it cannot be that fasting should not be discovered in any one, yet is it better that fasting should show you, than that you should show your fasting. But it is impossible that any in fasting should be gay, therefore He said not, Be not sad, but Be not made sad; for they who discover themselves by any false displays of their affliction, they are not sad, but make themselves; but he who is naturally sad in consequence of continued fasting, does not make himself sad, but is so. If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting.

The reward of the hypocrites' fast is shown, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked.

(Mor. viii. 44.) For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men.

"Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have received their reward." "Disfigurement of the face" is an artificial discoloration of the face, painting it pale, so that one does not appear as he really is, but feigns mournfulness.

And when you fast. After he determined the manner of praying and giving alms, here he determines the manner of fasting, and first he excludes the unfitting manner; secondly, he establishes the true manner, at the words But thou. Regarding the first, he does three things. First, he teaches us to avoid the example of the manner of the hypocrites; secondly, he makes it plain; thirdly, he assigns the reason for his instruction. The second at the words For they disfigure; the third at the words Amen. It is quite fitting that after prayer he treats of fasting, because prayer is weak when fasting does not accompany it. And this is because prayer is "the raising of the mind to God." But the more the flesh is strengthened, the more the mind is weakened: "Prayer is good with fasting" (Tob 12:8); and wherever we read of any solemn prayer being made, there mention is made of fasting (Dan 9:3; Joel 2:15): "Sanctify a fast." He says, therefore, when you fast. Chrysostom: He does not say "do not be" sad, because it is impossible for those who fast not to experience the emotions of sadness, just as conversely those who eat and drink are rendered joyful. But he says be not as the hypocrites, sad, i.e., do not take pains to become outwardly sad, but rather be inwardly sorrowful for sins: "The sorrow of the world" works death (2 Cor 7:10); "Give not up your soul to sadness, and afflict not yourself in your own counsel" (Sir 30:21). As the hypocrites, i.e., with that intention. "Hypocrites" are called pretenders who simulate the person of a just man, as was expounded above. When they become sad he adds: For they disfigure their faces. Jerome: This word "disfigure" is improperly used, as though metaphorically, because to "disfigure" properly means "to put outside the boundaries." Hence it is taken from exiles of cities; thus it is said that Saul banished the magicians and soothsayers from the land. But here it is properly taken to mean that they demolish their appearance. Or it should be said that they "disfigure their faces" by putting them outside their normal appearance. That they may appear unto men to fast: "A man is known by his appearance, and one is recognized by his face" (Sir 19:29). Here note, according to Augustine, that glory is sought not only from the pomp of clothing but also from the vileness of clothing; and according to him, this is more dangerous, because the deception of those who use pomp of clothing and the like cannot harm since it is recognized, but when glory is sought from bodily squalor there can be danger, because if a man is not spiritual he can easily be led into error. Yet Augustine says that such a person can be discerned from other actions, because if on one hand he follows the contempt of the world and on the other acquires profits, he is a pretender. But should those who act for God's sake abandon humble clothing because some hypocrites usurp vileness of clothing to conceal their malice? It must be said that they should not, because as the Gloss says, the sheep should not abandon its own skin even though the wolf sometimes covers himself with it. Amen I say to you. He assigns the reason for his instruction. For it is foolish to lose the eternal reward for the praise of men: "I am God, your exceedingly great reward" (Gen 15:1).

FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18) Take heed that ye do not your alms--But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Mat 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Psa 106:3). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" (Joh 15:8). before men, to be seen of them--with the view or intention of being beheld of them. See the same expression in Mat 5:28. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (Mat 5:16). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter. otherwise ye have no reward of your Father which is in heaven--When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it. Almsgiving (Mat 6:2-4).

Moreover, when ye fast--referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to any fast. be not, as the hypocrites, of a sad countenance: for they disfigure their faces--literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head. that they may appear unto men to fast--It was not the deed, but reputation for the deed which they sought; and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint? Verily I say unto you, They have their reward.