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Selected Verse: Matthew 6:1 - King James

Verse	Translation	Text
Mt 6:1	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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).

Notes on the Bible, by Albert Barnes, [1834]
Take heed that ye do not your alms - The word "alms" here denotes liberality to the poor and needy. In the margin, as in the best editions of the Greek it is "righteousness;" either referring to almsgiving as eminently a righteous act, or more probably including all that is specified in this and the following verses - almsgiving, prayer, fasting, Mat. 6:2-18. Our Saviour here does not positively command his disciples to aid the poor, but supposes that they would do it of course, and gives them directions how to do it. It is the nature of religion to help those who are really needy; and a real Christian does not wait to be "commanded" to do it, but only asks for the opportunity. See Gal 2:10; Jam 1:27; Luk 19:8. Before men ... - Our Lord does not require us never to give alms before people, but only forbids our doing it "to be seen of them," for the purposes of ostentation and to seek their praise. To a person who is disposed to do good from a right motive, it matters little whether it be in public or in private. The only thing that renders it even desirable that our good deeds should be seen is that God may be glorified. See Mat 5:16. Otherwise - If your only motive for doing it is to be seen by people, God will not reward you. Take heed, therefore, that you do not do it to be seen, "otherwise" God will not reward you.

Notes on the Bible, by Albert Barnes, [1834]

Take heed that ye do not your alms - The word "alms" here denotes liberality to the poor and needy. In the margin, as in the best editions of the Greek it is "righteousness;" either referring to almsgiving as eminently a righteous act, or more probably including all that is specified in this and the following verses - almsgiving, prayer, fasting, Mat. 6:2-18. Our Saviour here does not positively command his disciples to aid the poor, but supposes that they would do it of course, and gives them directions how to do it. It is the nature of religion to help those who are really needy; and a real Christian does not wait to be "commanded" to do it, but only asks for the opportunity. See Gal 2:10; Jam 1:27; Luk 19:8.

Before men ... - Our Lord does not require us never to give alms before people, but only forbids our doing it "to be seen of them," for the purposes of ostentation and to seek their praise. To a person who is disposed to do good from a right motive, it matters little whether it be in public or in private. The only thing that renders it even desirable that our good deeds should be seen is that God may be glorified. See Mat 5:16.

Otherwise - If your only motive for doing it is to be seen by people, God will not reward you. Take heed, therefore, that you do not do it to be seen, "otherwise" God will not reward you.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
alms Or, righteous acts. The word refers to religious externalities. These may be seen of men, but that must not be the motive.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

alms

Or, righteous acts. The word refers to religious externalities. These may be seen of men, but that must not be the motive.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Of your Father (παρὰ) The A. V. implies the source of the reward; but the preposition means with, by the side of; so that the true sense is, reserved for you and awaiting you by the side of your Father. Rev., rightly, with.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Of your Father (παρὰ)

The A. V. implies the source of the reward; but the preposition means with, by the side of; so that the true sense is, reserved for you and awaiting you by the side of your Father. Rev., rightly, with.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts, The right intention and manner of giving alms, Mat 6:1-4. The right intention, manner, form, and prerequisites of prayer, Mat 6:5-15. The right intention, and manner of fasting, Mat 6:16-18. The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, Mat 6:19-34. This verse is a general caution against vain glory, in any of our good works: All these 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, Mat 6:2-4; to God, Mat 6:5-6; and to ourselves, Mat 6:16-18. To be seen - Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts, The right intention and manner of giving alms, Mat 6:1-4. The right intention, manner, form, and prerequisites of prayer, Mat 6:5-15. The right intention, and manner of fasting, Mat 6:16-18. The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, Mat 6:19-34. This verse is a general caution against vain glory, in any of our good works: All these 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, Mat 6:2-4; to God, Mat 6:5-6; and to ourselves, Mat 6:16-18. To be seen - Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
That ye do not your alms - Δικαιοσυνην υμων μη ποιειν, perform not your acts of righteousness - such as alms-giving, fasting, and prayer, mentioned immediately after. Instead of δικαιοσυνην, righteousness, or acts of righteousness, the reading in the text, that which has been commonly received is ελεημοσυνην, alms. But the first reading has been inserted in several editions, and is supported by the Codd. Vatican and Bezae, some others, and several versions, all the Itala except one, and the Vulgate. The Latin fathers have justitiam, a word of the same meaning. Mr. Gregory has amply proved, צדקה tsidekeh, righteousness, was a common word for alms among the Jews. Works, 4th. p. 58, 1671. R. D. Kimchi says that צדקה tsidekeh, Isa 59:14, means alms-giving; and the phrase נתן צדקה natan tsidekah, is used by the Jews to signify the giving of alms. The following passages from Dr. Lightfoot show that it was thus commonly used among the Jewish writers: - "It is questioned," says he, "whether Matthew wrote Ελεημοσυνην, alms, or Δικαιοσυνην, righteousness. I answer: - "I. That, our Savior certainly said צדקה tsidekah, righteousness, (or, in Syriac זדקתא zidkatha), I make no doubt at all; but, that that word could not be otherwise understood by the common people than of alms, there is as little doubt to be made. For although the word צדקה tsidekah, according to the idiom of the Old Testament, signifies nothing else than righteousness; yet now, when our Savior spoke these words, it signified nothing so much as alms. "II. Christ used also the same word זדקתא zidkatha, righteousness, in time three verses next following, and Matthew used the word ελεημοσυνην, alms; but by what right, I beseech you, should he call it δικαιοσυνην, righteousness, in the first verse, and ελεημοσυνην, alms, in the following; when Christ every where used one and the same word? Matthew might not change in Greek, where our Savior had not changed in Syriac: therefore we must say that the Lord Jesus used the word צדקה tsidekeh or זדקתא zidkatha, in these four first verses; but that, speaking in the dialect of common people, he was understood by the common people to speak of alms. Now they called alms by the name of righteousness, for the fathers of the traditions taught, and the common people believed, that alms contributed very much to justification. Hear the Jewish chair in this matter - For one farthing given to a poor man in alms, a man is made partaker of the beatific vision: where it renders these words, Psa 17:15, I shall behold thy face in righteousness, after this manner, I shall behold thy face, Because Of Alms. Bava. Bathra. "This money goeth for alms, that my sons may live, and that I may obtain the world to come. Bab. Rosh. Hashshanah. "A man's table now expiates by alms, as heretofore the altar did by sacrifice. Beracoth. "If you afford alms out of your purse, God will keep you from all damage and harm. Hieros. Peah. "Monobazes the king bestowed his goods liberally upon the poor, and had these words spoken to him by his kinsmen and friends - 'Your ancestors increased both their own riches, and those that were left them by their fathers; but you waste both your own and those of your ancestors.' To whom he answered - 'My fathers laid up their wealth on earth: I lay up mine in heaven. As it is written, Truth shall flourish out of the earth, but Righteousness shall look down from heaven. My fathers laid up treasures that bear no fruit; but I lay up such as bear fruit. As it is said, It shall be well with the just, for they shall eat the fruit of their own works. My fathers treasured up, when power was in their hands; but I where it is not. As it is said, Justice and judgment is the habitation of his throne. My fathers heaped up for others; I for myself. As it is said, And this shall be to thee for righteousness. They scraped together for this world. I for the world to come. As it is said, Righteousness shall deliver from death.' Ibid. These things are also recited in the Babylonian Talmud. "You see plainly in what sense he understands righteousness, namely, in the sense of alms: and that sense not so much framed in his own imagination, as in that of the whole nation, and which the royal catachumen had imbibed from the Pharisees his teachers. "Behold the justifying and saving virtue of alms, from the very work done according to the doctrine of the Pharisaical chair! And hence, the opinion of this efficacy of alms so far prevailed with the deceived people, that they pointed out alms by no other name (confined within one single word) than צדקה tsidekah, righteousness. Perhaps those words of our Savior are spoken in derision of this doctrine. Yea, give those things which ye have in alms, and behold all things shall be clean to you, Luk 11:41. With good reason indeed exhorting them to give alms; but yet withal striking at the covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of alms. As if he had said, "Ye assert that alms justifies and saves, and therefore ye call it by the name of righteousness; why therefore do ye affect cleanliness by the washing of hands; and not rather by the performance of charity?" Lightfoot's Works, vol. ii. p. 153. Before men - Our Lord does not forbid public alms-giving, fasting, and prayer, but simply censures those vain and hypocritical persons who do these things publicly that they may be seen of men, and receive from them the reputation of saints, etc.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

That ye do not your alms - Δικαιοσυνην υμων μη ποιειν, perform not your acts of righteousness - such as alms-giving, fasting, and prayer, mentioned immediately after. Instead of δικαιοσυνην, righteousness, or acts of righteousness, the reading in the text, that which has been commonly received is ελεημοσυνην, alms. But the first reading has been inserted in several editions, and is supported by the Codd. Vatican and Bezae, some others, and several versions, all the Itala except one, and the Vulgate. The Latin fathers have justitiam, a word of the same meaning. Mr. Gregory has amply proved, צדקה tsidekeh, righteousness, was a common word for alms among the Jews. Works, 4th. p. 58, 1671. R. D. Kimchi says that צדקה tsidekeh, Isa 59:14, means alms-giving; and the phrase נתן צדקה natan tsidekah, is used by the Jews to signify the giving of alms. The following passages from Dr. Lightfoot show that it was thus commonly used among the Jewish writers: -

"It is questioned," says he, "whether Matthew wrote Ελεημοσυνην, alms, or Δικαιοσυνην, righteousness. I answer: -

"I. That, our Savior certainly said צדקה tsidekah, righteousness, (or, in Syriac זדקתא zidkatha), I make no doubt at all; but, that that word could not be otherwise understood by the common people than of alms, there is as little doubt to be made. For although the word צדקה tsidekah, according to the idiom of the Old Testament, signifies nothing else than righteousness; yet now, when our Savior spoke these words, it signified nothing so much as alms.

"II. Christ used also the same word זדקתא zidkatha, righteousness, in time three verses next following, and Matthew used the word ελεημοσυνην, alms; but by what right, I beseech you, should he call it δικαιοσυνην, righteousness, in the first verse, and ελεημοσυνην, alms, in the following; when Christ every where used one and the same word? Matthew might not change in Greek, where our Savior had not changed in Syriac: therefore we must say that the Lord Jesus used the word צדקה tsidekeh or זדקתא zidkatha, in these four first verses; but that, speaking in the dialect of common people, he was understood by the common people to speak of alms. Now they called alms by the name of righteousness, for the fathers of the traditions taught, and the common people believed, that alms contributed very much to justification. Hear the Jewish chair in this matter -

For one farthing given to a poor man in alms, a man is made partaker of the beatific vision: where it renders these words, Psa 17:15, I shall behold thy face in righteousness, after this manner, I shall behold thy face, Because Of Alms. Bava. Bathra.

"This money goeth for alms, that my sons may live, and that I may obtain the world to come. Bab. Rosh. Hashshanah.

"A man's table now expiates by alms, as heretofore the altar did by sacrifice. Beracoth.

"If you afford alms out of your purse, God will keep you from all damage and harm. Hieros. Peah.

"Monobazes the king bestowed his goods liberally upon the poor, and had these words spoken to him by his kinsmen and friends -

'Your ancestors increased both their own riches, and those that were left them by their fathers; but you waste both your own and those of your ancestors.'

To whom he answered -

'My fathers laid up their wealth on earth: I lay up mine in heaven. As it is written, Truth shall flourish out of the earth, but Righteousness shall look down from heaven. My fathers laid up treasures that bear no fruit; but I lay up such as bear fruit. As it is said, It shall be well with the just, for they shall eat the fruit of their own works. My fathers treasured up, when power was in their hands; but I where it is not.

As it is said, Justice and judgment is the habitation of his throne. My fathers heaped up for others; I for myself. As it is said, And this shall be to thee for righteousness. They scraped together for this world. I for the world to come. As it is said, Righteousness shall deliver from death.' Ibid.

These things are also recited in the Babylonian Talmud.

"You see plainly in what sense he understands righteousness, namely, in the sense of alms: and that sense not so much framed in his own imagination, as in that of the whole nation, and which the royal catachumen had imbibed from the Pharisees his teachers.

"Behold the justifying and saving virtue of alms, from the very work done according to the doctrine of the Pharisaical chair! And hence, the opinion of this efficacy of alms so far prevailed with the deceived people, that they pointed out alms by no other name (confined within one single word) than צדקה tsidekah, righteousness. Perhaps those words of our Savior are spoken in derision of this doctrine. Yea, give those things which ye have in alms, and behold all things shall be clean to you, Luk 11:41. With good reason indeed exhorting them to give alms; but yet withal striking at the covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of alms. As if he had said, "Ye assert that alms justifies and saves, and therefore ye call it by the name of righteousness; why therefore do ye affect cleanliness by the washing of hands; and not rather by the performance of charity?" Lightfoot's Works, vol. ii. p. 153.

Before men - Our Lord does not forbid public alms-giving, fasting, and prayer, but simply censures those vain and hypocritical persons who do these things publicly that they may be seen of men, and receive from them the reputation of saints, etc.

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