Exegetical and Hermeneutical Commentary of Matthew 6:4
That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
4. himself ] God, not man, will reward.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. Which seeth in secret] We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it.
Shall reward thee openly.] Will give thee the fullest proofs of his acceptance of thy work of faith, and labour of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
4. That thine alms may be in secret,and thy Father which seeth in secret himselfshall reward thee openlyThe word “Himself” appearsto be an unauthorized addition to the text, which the sense no doubtsuggested. (See 1Ti 5:25; Rom 2:16;1Co 4:5).
Prayer (Mat 6:5;Mat 6:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
In secret ( ). The Textus Receptus added the words (openly) here and in 6:6, but they are not genuine. Jesus does not promise a public reward for private piety.
Fuente: Robertson’s Word Pictures in the New Testament
1) “That thine alms may be in secret:” (hopos he sou he eleemosune en to krupto) “So that your alms that you give may be kept discreetly secret,” so as not to embarrass the alms-receiver. It is humiliating to be in distress or impoverished without having loud attention called to it.
2) “And thy Father which seeth in secret himself,” (kai ho pater sou ho blepon en to keupto) “And your Father who in secret beholds,” sees all things that are done by you. He Himself is in secret, acts in secret, and approves things done in secret when they are good, and come from a right motive, that is, are done for the glory of God, 1Co 10:31.
3) “Shall reward thee openly.” (apodosei so!) “He will give back to you or reward you openly,” as pledged by the Lord Luk 6:38; He shall acknowledge your good deeds at the right time, Mat 25:34-40. Men who give are men who prosper, in this world and the world that is to come. When the giving is of the right motive, to glorify God, Mat 6:19-21; Pro 11:25.
Fuente: Garner-Howes Baptist Commentary
4. That thy alms may be in secret This statement appears to be opposed to many passages of Scripture, in which we are commanded to edify the brethren by good examples. But if we attend to the design of Christ, we must not give a more extensive meaning to the words. (427) He commands his disciples to devote themselves to good works purely, and without any ambition. In order to do this, he bids them turn away their eyes from the sight of men, and to reckon it enough that their duties are approved by God alone. Such simplicity of views does not at all interfere with anxiety and zeal to promote edification: and, indeed, a little before, he did not expressly forbid them to do good before men, but condemned ostentation.
Thy Father, who seeth in secret He silently glances at a kind of folly, which prevails everywhere among men, that they think they have lost their pains, if there have not been many spectators of their virtues. He tells them, that God does not need a strong light to perceive good actions: for those things, which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for “the Lord dwells in the thick darkness,” (2Ch 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix our eye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the second clause, which immediately follows, Christ reminds us that, in looking for the reward of good works, we must wait patiently till the last day, the day of resurrection. Thy Father, says he, shall reward thee openly But when? It will be, when the dawn of the last day shall arise, by which all that is now hidden in darkness shall be revealed.
(427) “ Verba longius trahere non oportet.” In some of the best Latin editions we find, “ verba longius trahere nos oportet,” which entirely alters the meaning. But the discrepancy of the reading is set aside by the French version: “ il ne faut point estendre les paroles plus avant;” — “we must not extend the words farther.” — Ed.
Fuente: Calvin’s Complete Commentary
(4) That thine alms may be in secret.Here again we have a principle rather than a rule. Publicity may be a duty, especially in public work. But thisgifts for schools, hospitals, and the likeis hardly contemplated in the word alms, which refers rather to acts of mercy, to cases of individual suffering. Ostentation in those acts is what our Lord especially condemns.
Thy Father which seeth in secret.The attribute which we call the Omniscience of God is commonly dwelt on as calculated to inspire a just fear of the All-seeing One. He sees, we say, the evil deeds that are done in secret. Here it is brought before us as an encouragement and ground of hope. Do we feel isolated, not understood, not appreciated? He sees in secret and will reward.
Shall reward thee openly.A curious instance of an early attempt to improve on our Lords teaching. The adverb openly is not found in the best MSS., and is now omitted by most editors. It would seem either as if a false rhetorical taste desired a more complete antithesis, or that the craving for public acknowledgment in the presence of men and angels asserted itself even here, and led men to add to the words of the divine Teacher. It need hardly be said that the addition weakens and lowers the force of the truth asserted. It is not necessarily in this way, openly, that God rewards His servants, nor do the words point only to the reward of the last great day. The reward is at once immediate, and, it may be, secretthe hidden manna, the joy with which a stranger doth not intermeddle, and which no man taketh from us.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. In secret Literally in the secret place. God seeth that secret place, and shall reward thee in the open place. Thy good deeds were covered; thy reward shall be before assembled worlds. Shall reward thee The great principle of reward for good works done with the pure eye to God alone, seems almost forgotten. The fear of claiming merit for our good works and deeds of righteousness for God, has become extreme. Yet evangelically, and by the great condescension of God, a merit, at least a rewardableness, is attributed to deeds of goodness, performed from a right heart, for God. The dollar, nay, the cent, given for Christ from a love for Christ, is an investment which he will repay with an eternal interest.
Fuente: Whedon’s Commentary on the Old and New Testaments
Mat 6:4 . ] who sees, i.e. knows what goes on in secret , where He is equally present. Grotius and Kuinoel arbitrarily take the words to be equivalent to .
] He Himself will reward you , that is, at the Messianic judgment ( i.e. , 2Co 5:10 ); forms a contrast to the human rewards, which the hypocrites, with their ostentatious ways of acting, managed to secure in the shape of applause from their fellow-men, Mat 6:2 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
Ver. 4. Thy Father that seeth in secret ] And best accepteth of secret service. Son 2:14 ; “O thou that art in the clefts of the rocks, let me see thy face, let me hear thy voice,” &c. a He is all eye ( ), he searcheth the hearts and trieth the reins, those most abstruse and remotest parts of the body, seats of lust: and as he is himself a Spirit, so he loveth to be served like himself, “in spirit and in truth.” He sets his eyes upon such, as the word here signifieth, he looketh wishedly, fixedly, steadily; he seeth through and through our secret services, not to find faults in them (for so he may soon do not a few, but those he winks at, where the heart is upright), but to reward them, as a liberal pay-master, “rich to all that call upon him,” or do him any other business. b “Who is there even among you that shut the door for nought; that kindleth fire upon mine altar for nought?” Mal 1:10 ; that gives a cup of cold water, and hath not his reward? David would not serve God on free cost, but was he not paid for his pains, and had his cost in again with usury ere the sun went down? Let him but resolve to confess his sins, and God (or ere he can do it) forgiveth him the iniquity of his sin, that in it that did most gall and grieve him, Psa 32:5 . Let him but purpose to build God a house, God promiseth thereupon (for his good intentions) to build David a house for ever. So little is there lost by anything that is done or suffered for God. He sends away his servants (that do his work many times, and the world never the wiser) as Boaz did Ruth, with their bosom full of blessings; as David did Mephibosheth, with a royal revenue; as Solomon did the Queen of Sheba, with all the desire of her heart; as Caleb did his daughter Achsa, with upper and nether springs; or as once he did Moses from the mount, with his face shining. He shone bright, but knew not of it; yea, he hides his glorified face with a veil, and had more glory by his veil than by his face. How far are those spirits from this, which care only to be seen! and slighting God’s secret approbation, wish only to dazzle others’ eyes with admiration, not caring for unknown riches! Our Saviour (besides the veil of his humanity) says, “See ye tell no man.” It is enough for him that he can say to his Father, “I have glorified thee on earth: I have finished the work that thou gavest me to do,” Joh 17:4 . His work he accounts a gift; his wages he looks for in another world, Mat 6:5 . He was content his “treasures of wisdom should be hidden,” Col 2:3 . And shall we fret ourselves, when our pittances of piety and charity are not admired? Is it not enough for us that we shall appear with him in glory, and then be rewarded openly? Col 3:3 .
Shall reward thee openly ] Ay, but when? at the resurrection of the just, Luk 14:14 ; at that great assize and general assembly he will make honourable mention, in the hearing of angels and men, of all the good deeds of his children; how they have fed the hungry, clothed the naked, &c., that which they had utterly forgotten; not so much as once mentioning their misdoings, Matt. xxv. Yea, he shall take them to heaven with him, where the poor man’s hands have built him a house beforehand, and they shall receive him into everlasting habitations. But what shall he do in the mean while? “feed on faith” (as some read that text, Psa 37:3 ), live upon reversions. c Yea, but while the grass grows the steed starves. But so cannot a merciful man, for he shall have mercy, Mat 5:7 ; such a mercy as rejoiceth against judgment. Yea, he that can tender mercy to God, may challenge it from God by virtue of his promise; as David doth, “Preserve me, O God, for I am merciful,” Psa 86:2 . Mercy he shall obtain, 1. In his soul, which shall be like a watered garden, fresh and flourishing. For “the liberal soul shall be made fat; and he that watereth shall be watered himself,” Pro 11:25 . The spirits of wealth distilled in good works comfort the conscience. 2. So they do the body, too, when sick and languishing, Psa 41:2-3 . Mercy is the best cordial, a pillow of repose, a present remedy, Pro 11:17 . For if thou draw out thy soul to the hungry, thy health shall spring forth speedily, Isa 58:8 ; Isa 58:10 . Isa 58:3 . For his name: the liberal are renowned in the earth, as Abraham, that free hearted housekeeper, no penny father; and Obadiah, that hid and fed the prophets by fifty in a cave. Zaccheus and Cornelius, Gaius and Onesiphorus, how precious are their names! how sweet their remembrance! Who honours not the memorial of Mary for her spikenard, and of Dorcas for her coats and garments? Act 9:39 . Whereas “the vile person shall no more be called liberal” (in Christ’s kingdom), nor Nabal, Nadib, “the churl bountiful,” Isa 32:5 ; Isa 4:1-6 . For his estate: the most gainful art is almsgiving, saith Chrysostom. The poor man’s bosom and the orphan’s mouth are the surest chest, saith another. Whatsoever we scatter to the poor, we gather for ourselves, saith a third. d What we give to the poor, we lend to the Lord, who accounts himself both gratified and engaged thereby, Pro 19:17 . Neither will he fail to bless the liberal man’s stock and store, Deu 15:10 , so that his righteousness and his riches together shall endure for ever, Psa 112:3 ; Psa 5:1-12 . Lastly, his seed shall be mighty upon earth, Psa 112:2 . The son of such a tenant that paid his rent duly, shall not be put out of his farm, Psa 37:26 . And that proverb is proven false by common experience, “Happy is that son whose father goeth to the devil;” for ill-gotten goods usually come to nothing; the third heir seldom enjoyeth them, e unless it be here and there one, that by repentance breaketh off, and healeth his father’s sin by mercifulness to the poor, that the property may be altered, and so his tranquillity lengthened. Oh, therefore, that rich men would be “rich in good works, ready to distribute, willing to communicate” ( ), 1Ti 6:18-19 (which was a piece of praise used to be ascribed to the ancient kings of Egypt). This, this were the way to “lay up for themselves a sure foundation;” yea, to “lay fast hold on eternal life;” when those that withhold their very crumbs shall not obtain a drop with Dives , whom to vex and upbraid, Lazarus was laid in the bosom of liberal Abraham. Artaxerxes Longimanus quod manum haberet alteram longiorem, addere, dictitabat, esse magis regium, quam detrahere. (Plutarch.)
a Deus theatrum suum habet in latebris. Bucer.
b Thales interrogatus, num lateret Deos homo iniuste agens, respondit, Ne cogitans quidem. , ab adieciendo oculos. Beza.
c Non igitur est dispendium eleemosyna sub conscientia Dei data, sed maximum compendium et praeclarissima negotiatio. Musculus. Domum in coelis manus pauperum aedificat. Chrysostom, Pascere fide. Junius.
d Eleemosgna ars omnium quae studiosissima. Chrysostom. Manus pauperum gazophylacium Christi. Quicquid pauperibus spargimus nobis colligimus.
e De male quae sitis vix gaudet tertius haeres. Horace.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. . ] Not to be rendered as if it were (or ) ., or , but as the Eng. Vers., seeth in secret: as we say, in the dark; introducing the element , or sphere, in which .
Fuente: Henry Alford’s Greek Testament
seeth = looketh, or observeth. Greek. blepo. App-133.
openly. Omitted by all the Greek texts. App-94.
Fuente: Companion Bible Notes, Appendices and Graphics
4. . ] Not to be rendered as if it were (or ) ., or , but as the Eng. Vers., seeth in secret: as we say, in the dark; introducing the element, or sphere, in which.
Fuente: The Greek Testament
Mat 6:4. , in secret) The godly shine, but shine in secret.- , thy Father) John Despagne observes, that to employ the possessive pronoun of the first person singular, and say, MY Father, is the exclusive privilege of the Only Begotten; but THY Father is said to the faithful also; FATHER, or OUR Father, by the faithful; see Joh 20:17.- , in secret) He is Himself in secret, and performs His works in secret, and approves most those things which are done in secret. The whole essential being of things,[249] has its existence in secret.-, shall reward) This word, without the addition of (Himself), expresses a reward awarded by God and not man. This reward is sure: see Mat 6:1. The (Himself), appears to have been inserted here, and the (openly) in Mat 6:4; Mat 6:6; Mat 6:18, from a fear that the words might have otherwise been rendered, Thy Father, who seeth that, shall reward thee in secret.[250]
[249] In the original, Pii lucent sed latent.-(I. B.)
[250] Rec. Text has with D. But BLZabc Vulg. Memph. Versions, and Cyprian omit it. So also added in Rec. Text with abc, is omitted in BDZ Vulg. Memph. Versions.-ED.
Fuente: Gnomon of the New Testament
seeth: Mat 6:6, Mat 6:18, Psa 17:3, Psa 44:21, Psa 139:1-3, Psa 139:12, Jer 17:10, Jer 23:24, Heb 4:13, Rev 2:23
reward: Mat 10:42, Mat 25:34-40, 1Sa 2:30, Luk 8:17, Luk 14:14, 1Co 4:5, Jud 1:24
Reciprocal: 2Ch 15:7 – your work Psa 18:20 – rewarded Psa 19:11 – keeping Psa 112:9 – righteousness Pro 21:14 – in secret Mat 5:12 – for great Mat 10:41 – a righteous man’s 2Co 8:21 – not Eph 6:8 – whatsoever 1Th 3:11 – God
Fuente: The Treasury of Scripture Knowledge
6:4
Alms in secret. We have seen in verse 1 and chapter 5:16 that our good deeds are not required to be done literally in secret. The meaning of this verse, therefore, must be that we should do good even in cases where men may not realize the good we have done. But God knows all things and will give full credit where it is due.
Fuente: Combined Bible Commentary
Mat 6:4. That, in order that. The mode should be chosen with a view to secrecy.
In secret; more than secretly. Literally, in the hidden (place).
Thy Father who seeth in secret, in this hidden place, who is ever and everywhere presentHimself is probably to be omitted; if retained, it implies: without regard to the verdict of man.
Shall recompense thee. The terms differ from those applied to the hypocrites. The idea there is of hire; the hypocrites have received that for which they worked; God gives this reward: of grace, not of works.Openly. has but slight authority; it is literally: in the open (place), i.e., in the greatest publicity, before, men and angels at the last day. The position in which almsgiving is placed by our Lord, as well as chap. Mat 5:42, snow that it is a Christian duty, which can be fully discharged only in person.