มัทธิว 6:4 วิจารณ์

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).

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.

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.

And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said, "Thy Father which seeth in secret shall reward thee openly." Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. "For what," saith He, "dost thou wish? is it not to have some to be spectators of what is going on? Behold then, thou hast some; not angels, nor archangels, but the God of all." And if thou desire to have men also as spectators, neither of this desire doth He deprive thee at the fitting season, but rather in greater abundance affords it unto thee. For, if thou shouldest now make a display, thou wilt be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if thou take pains to lie hid now, God Himself will then proclaim thee in the presence of the whole universe. Wherefore above all, if thou wilt have men see thy good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn thee as vainglorious; when they see thee crowned, so far from condemning, they will even admire thee, all of them. When therefore by waiting a little, thou mayest both receive a reward, and reap greater admiration; consider what folly it is to cast thyself out of both these; and while thou art seeking thy reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father hath the power both to crown and to punish. And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.

(Vers. 3, 4.) But when you give alms, let not your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you. Amen I say to you, they have received their reward. Not God's reward, but their own. For they have been praised by men, for whom they have exercised virtues.

A hypocrite is one who pretends to be something one is not. This person pretends to be righteous yet shows no evidence of righteousness. All attention is focused on how one is being perceived or praised by others. Even pretenders may receive this praise precisely while they are deceiving those to whom they seem to be good. But they receive no reward from God the searcher of the heart—only reproach for their deceit. They may have a human reward, but from God they hear, “Depart from me, you workers of deceit. You may speak my name, but you do not do my works.” So you receive your reward with others, you have received the glory of others—so what? If you do good for the express purpose of having human glory, what good have you? The praise of others need not even be sought by one who acts rightly. We ought to follow one who acts rightly, profiting by imitating what we praise.

The intent with which He said all this is shown in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openly. But in the Greek copies, which are earlier, we have not the word openly.

For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shown the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there show favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes.

"That thine alms may be in secret, and thy Father Who seeth in secret Himself shall reward thee openly." When will He reward you? When all things are revealed clearly and openly, and then you will be not merely rewarded, but glorified.

The reason is given: That thy alms may be in secret, and in your conscience, which is hidden: "No one knows the things of a man" (1 Cor 2:11); and again: "Our glory is this, the testimony of our conscience" (2 Cor 1:12). For thus is that text understood: "For it is not he who is a Jew outwardly" (Rom 2:28). And thy Father who seeth in secret will repay thee: "All things are naked and open" (Heb 4:13); "The heart of man is perverse" (Jer 17:9). Augustine says that in some manuscripts there is found "will repay thee openly," because just as the devil endeavors to lay open and publish what is in the conscience in order to cause scandal, so God for greater benefit and also as an example to the wicked will bring forth good things. Hence, many saints could not remain hidden: "He will bring forth your justice as the light" (Ps 37:6), which you held in secret. Yet this does not seem to be part of the text.

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).

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 Ti1 5:25; Rom 2:16; Co1 4:5). Prayer (Mat 6:5-6).