Exegetical and Hermeneutical Commentary of Matthew 6:2
Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
2. do not sound a trumpet before thee ] The chests for alms in the Court of the Women, where the temple-treasury was placed, were called “trumpets” from their shape. Possibly the words of the text contain an allusion to these alms-chests. See Edersheim’s Temple in the time of our Lord, ch. ii. p. 26. But perhaps the expression means simply, “avoid ostentation in almsgiving.”
hypocrites ] Lit. actors; those who play a part in life, whose actions are not the true reflection of their thoughts, whose religion is external and unreal. Such men begin by deceiving others, but end in self-deception. It is against these that our Lord’s severest reproofs are delivered.
in the synagogues ] To this day alms are given in the Jewish synagogues.
They have ] Strictly, have in full. Their reward is now and on earth.
Fuente: The Cambridge Bible for Schools and Colleges
Do not sound a trumpet before thee, as the hypocrites do – The word hypocrite is taken from stage-players, who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the New Testament generally, those who dissemble or hide their real sentiments, and assume or express other feelings than their own – those who, for purposes of ostentation, gain, or applause, put on the appearance of religion. It is probable that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to see the proofs of their liberality and piety; or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet.
In the synagogues – The word synagogue commonly means the place of assembling for religious worship known by that name. See the notes at Mat 4:23. It might mean, however, any collection of people assembled for any purpose, and it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that charity was commonly bestowed there; but it was probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by many.
They have their reward – That is, they obtain the applause they seek the reputation of being charitable; and as this applause was all they wished, there is, of course, no further reward to be looked for or obtained.
Fuente: Albert Barnes’ Notes on the Bible
Mat 6:2
Their reward.
Having ones reward
I. A profound truth about human nature-man works for reward.
II. There is a suggested contrast-their reward. In God all the noblest aspirations of men are met.
III. A sentence which the Divine Speaker passes upon some of the men of the time. They have their reward. They have it altogether. Irony, pathos. Their reward was transient, worthless. It does not necessarily follow that all good works done publicly forfeit Gods approval hereafter. (Canon Liddon.)
Their reward
Ostentatious piety has its own remuneration. There is real happiness in other things besides goodness. There is pleasure in wrong-doing; quarrelsome, destructive, lazy, gluttonous men find a certain kind of enjoyment in these. There is pleasure in the love of praise and pride. But that is all their reward. The gospel points out the great life that lies beyond; it charges man to use himself in this life that he may gain the higher. (Beecher.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Therefore when thou doest thine alms] In the first verse the exhortation is general: Take YE heed. In this verse the address is pointed – and THOU – man – woman – who readest – hearest.
Do not sound a trumpet] It is very likely that this was literally practised among the Pharisees, who seemed to live on the public esteem, and were excessively self-righteous and vain. Having something to distribute by way of alms, it is very probable they caused this to be published by blowing a trumpet or horn, under pretence of collecting the poor; though with no other design than to gratify their own ambition. There is a custom in the east not much unlike this. “The derveeshes carry horns with them, which they frequently blow, when any thing is given to them, in honor of the donor. It is not impossible that some of the poor Jews who begged alms might be furnished like the Persian derveeshes, who are a sort of religious beggars, and that these hypocrites might be disposed to confine their alms-giving to those that they knew would pay them this honour.” HARMER’S Observat. vol. i. p. 474.
It must be granted, that in the Jewish writings there is no such practice referred to as that which I have supposed above, viz. blowing a trumpet to gather the poor, or the poor blowing a horn when relieved. Hence some learned men have thought that the word shopher, a trumpet, refers to the hole in the public alms chest, into which the money was dropped which was allotted for the service of the poor. Such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed shopheroth, trumpets, by the rabbins; of this Schoettgen furnishes several examples. An ostentatious man, who wished to attract the notice of those around him, would throw in his money with some force into these trumpet-resembling holes, and thus he might be said , to sound the trumpet. The Jerusalem Gemara, tract Shekalim, describes these shopheroth thus – These trumpet holes were crooked, narrow above and wide below, in order to prevent fraud. As our Lord only uses the words, , it may be tantamount to our term jingle. Do not make a public ostentatious jingle of that money which you give to public charities. Pride and hypocrisy are the things here reprehended. The Pharisees, no doubt, felt the weight of the reproof. Still the words may be taken in their literal meaning, as we know that the Moslimans, who nearly resemble the ancient Pharisees in the ostentation, bigotry, and cruelty of their character, are accustomed, in their festival of Muhurram, to erect stages in the public streets, and, by the sound of a trumpet, call the poor together to receive alms of rice, and other kinds of food. See WARD.
Works of charity and mercy should be done as much in private as is consistent with the advancement of the glory of God, and the effectual relief of the poor.
In the synagogues and in the streets] That such chests or boxes, for receiving the alms of well-disposed people, were placed in the synagogues, we may readily believe; but what were the streets? Schoettgen supposes that courts or avenues in the temple and in the synagogues may be intended – places where the people were accustomed to walk, for air, amusement, c., for it is not to be supposed that such chests were fixed in the public streets.
They have their reward.] That is, the honour and esteem of men which they sought. God is under no obligation to them-they did nothing with an eye to his glory, and from HIM they can expect no recompense. They had their recompense in this life and could expect none in the world to come.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There are some who think that our Saviour here reflects upon some practice of the Pharisees then in use for ostentation, who, under a pretence of a means to call people together, caused a trumpet to be sounded when they distributed their alms; but those learned in their writings assure us they could never find in them any foundation for such an opinion. The speech is rather metaphorical, prohibiting all ostentation in acts of charity, and inviting others to take notice of them, as Jehu invited Jonadab to come and see his zeal, 2Ki 10:16; as the third verse is but a proverbial expression expounded Mat 6:4,
That thine alms may be in secret. Not that it is not lawful to give a poor body money or bread, &c., in the sight of others; but only to do it for that end, that we might be seen of others. The thing forbidden under the metaphorical expression is ostentation, and seeking our own honour and applause. The thing commanded is sincerity with respect to our end. The apostle calls it a giving with simplicity, singly aiming at the glorifying of God, by an obedient performance of our duty. He tells us those who give their alms to be honoured of men have their reward, that is, all which they are like to have; men applaud and cry them up, there is their reward: others shall have their reward from God,
who seeth in secret, and so needeth not such a publication of our good deeds; and he will reward them openly before men and angels at the last day, Mat 25:31,32,34, and ordinarily in this life, Psa 37:25; 41:1; Psa 112:9,10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Therefore, when thou doest thinealms, do not sound a trumpet before theeThe expression is tobe taken figuratively for blazoning it. Hence our expressionto “trumpet.”
as the hypocrites doThiswordof such frequent occurrence in Scripture, signifying primarily”one who acts a part”denotes one who either pretendsto be what he is not (as here), or dissembles what he reallyis (as in Luk 12:1; Luk 12:2).
in the synagogues and in thestreetsthe places of religious and secular resort.
that they may have glory ofmen. Verily I say unto youIn such august expressions, it isthe Lawgiver and Judge Himself that we hear speaking to us.
They have their rewardAllthey wanted was human applause, and they have itand with it, allthey will ever get.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore, when thou dost thine alms,…. Christ proceeds to give some directions and cautions about giving of alms, that they might be done aright, and answer some valuable purposes for the glory of God, the good of others, and their own:
do not sound a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men. The persons Christ has reference to were the Scribes and Pharisees, who did all they did to be seen of men; whom he calls “hypocrites”; as he often does, because they put on an appearance of religion and holiness, but inwardly, and otherwise, were very wicked men. It does not appear that any such practice was literally performed, as blowing a trumpet before them, when they gave their alms; though the collectors of alms did, by some means, publicly notify to the people when they were about that service: for one of their rules is m,
“the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected , “privately”, and put it into their bosom, and distributed it to everyone by himself.”
Wherefore this must be understood proverbially; and the sense is, that when they did their alms, they chose public places for it, such as the “synagogues”, where was a large concourse of people met together for religious worship; or the open “streets” of the city, where people were continually walking to and fro, so that nothing could be done in this way, but what must be seen and observed: and moreover, they took care, either by themselves, or others, to proclaim their good actions, that they might “have glory of men”; not only of the poor, or the collectors for them, but of the spectators. R. Aben Ezra n says, that
“a man that gives alms to the poor, must not give it because of the glory of the collector, i.e. that he may have glory of him; nor that the children of men may praise him.”
But his ancestors were of another mind: but what did they get by it?
verily I say unto you, they have their reward; and a poor one it is, the applause of men: however, it is what they seek after, and is all their empty performances deserve, and all they will have.
“He that glories in anything done by himself,
, “he takes”, or receives “his reward” o; for as for any reward from God, they will have none;”
in this sense, as the Ethiopic version reads it, “they have lost their reward”: and, as a learned critic has thought, is the sense of the Greek word, “they forbid”, or “hinder their reward”. By seeking the glory of men, they lay impediments in the way of receiving honour from God.
m T. Hieros. Demai, fol. 23. 2. n In Exod. xx. 3. o R. Jona apud Capell. Spicileg. in loc.
Fuente: John Gill’s Exposition of the Entire Bible
Sound not a trumpet ( ). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Lu 21:2). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. So it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that “the hypocrites” ( ) do this very thing. This is an old word for actor, interpreter, one who personates another, from to answer in reply like the Attic . Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect.
They have received their reward ( ). This verb is common in the papyri for receiving a receipt, “they have their receipt in full,” all the reward that they will get, this public notoriety. “They can sign the receipt of their reward” (Deissmann, Bible Studies, p. 229). So Light from the Ancient East, pp. 110f. means “receipt.” So also in 6:5.
Fuente: Robertson’s Word Pictures in the New Testament
Sound a trumpet [] . There seems to be no trace of any such custom on the part of almsgivers, so that the expression must be taken as a figurative one for making a display. It is just possible that the figure may have been suggested by the “trumpets” of the temple treasury – thirteen trumpet – shaped chests to receive the contributions of worshippers. (See on Luk 21:2.)
Have their reward (ajpecousin). The preposition ajpo indicates receipt in full. Rev. renders they have received, so that there is nothing more to receive. So Wyc., They have received their need.
Fuente: Vincent’s Word Studies in the New Testament
1) “Therefore when thou doest thine alms,” (hotan oun poies eleemosunen) “When therefore you do alms individually,” as it is taken for granted that each child of God will do. But do not humiliate or shame him in your method of giving,
2) “Do not sound a trumpet before thee,” (me salpises emprosthen sou) “Do not sound a trumpet or make an audacious public announcement before you do it;” Do nothing in giving your alms to the poor that would shame or embarrass them. It is bad enough to be poor, or in need because of some affliction, without being demeaned by having public attention focused on you.
3) “As the hypocrites do in the synagogues and in the streets,” (hosper hoi hupokritai poiousin en tais suagogais kai en tais hrumals) “As the hypocrites do (publicly) in the synagogues and in the busy traffic of the streets,” loving more the things of the world than things that pertain to God, 1Jn 2:15-17.
4) “That they may have glory of men.” (hopos doksasthosin hupo ton anthropon) “So that they may be extolled, applauded, or praised of men,” for covetous, selfish purposes. Paul expressed the attitude of Christ when he wrote, “God forbid that I should glory save in the cross of Christ,” Gal 6:14; All one does should be to the praise or glory of God, not man, 1Co 10:31.
5) “Verily I say unto you, they have their reward.” (amen lego humin apechousin ton misthon auton) “Surely, I admit to you all that they (then and there) have their reward;” The reward they have sought, “fished for.” So many of them “loved the praise of men more than the praise of God,” Joh 12:32. Mat 6:1 warns “take heed” or be careful about such.
Fuente: Garner-Howes Baptist Commentary
2. When thou doest alms He expressly reproves a long established custom, in which the desire of fame might not only be perceived by the eye, but felt by the hands. In places where streets or roads met, and in public situations, where large assemblies were wont to be held, they distributed alms to the poor. There was evident ostentation in that practice: for they sought crowded places, that they might be seen by multitudes, and, not satisfied with this, added even the sound of trumpets. (425) They pretended, no doubt, that it was to call the poor, as apologies are never wanting: but it was perfectly obvious, that they were hunting for applause and commendation. Now, when our service is rendered to the eyes of men, we do not submit our life to the judgment and approbation of God. Justly, therefore, does Christ say, that those persons, who exhibit themselves in this manner, have their reward: for they whose eyes are held by such vanity cannot look upon God.
For the same reason, all who are desirous of vain-glory are called hypocrites. Profane authors gave the name of ὑποκριταὶ , hypocrites, to those who personated assumed characters in plays and on the stage; and Scripture has applied this term to men who are double in heart and insincere. (426) There are various kinds of hypocrites. Some, though conscious of being very wicked, impudently give themselves out for good men before the world, and endeavor to conceal their vices, of which they have an inward conviction. Others allow themselves to proceed to such a pitch of audacity, that they venture to claim even perfect righteousness before God. Others do good, not from a desire to do what is right, nor on account of the glory of God, but only to obtain for themselves fame and a reputation for holiness. This last mentioned class Christ now describes, and he properly calls them hypocrites: for, having no proper object in view in the performance of good works, they assume a different character, that they may appear to be holy and sincere worshippers of God.
(425) There is no necessity for giving a literal acceptation to the sounding of trumpets, particularly as no trace of such a practice, so far as we are aware, is to be found in history. Similar phrases are used, in many languages, to denote, that ostentation has been carried far beyond the bounds of ordinary propriety. — Ed.
(426) This is the true etymology of the word, and rests, not on conjecture, but on historical facts. ̔Ψποκρίνεσθαι was used in the same sense as the more modern term ἀποκρίνεσθαι, , to reply. An actor was called ὁ ὑποκρινόμενος τῶ χορῶ, one who replies to the chorus, alluding to the form of the ancient dramas. The circuitous phrase was altered to ̔Ψποκριτὴς , which was, for some time, used occasionally in a good sense, to denote “one who assumed, for a temporary purpose, a character different from his own;” but came afterwards to be uniformly used in a bad sense, as denoting “one who assumed a character which did not belong to him.” It is a curious instance of the facility with which a word passes, by a few changes, into a meaning altogether different from what it originally bore; and may serve to show, how rashly some philologists have maintained, that in all the successive meanings of a word the generic idea may be traced. The second will resemble the first, and the third either the first or the second, and every new meaning will have an analogy to a former one, from which it has been derived: but it may happen that, ere long, all traces of the original meaning have disappeared. To reply and to be insincere are ideas which have no resemblance. — Ed.
Fuente: Calvin’s Complete Commentary
(2) Alms.The history of the word is singularly interesting. In the original meaning of the Greek it was the quality of mercy, or rather of mercifulness, as something more complete. The practice of the Hellenistic Jews limited the word (eleemosyna) to money-gifts. It passed with this meaning untranslated into the language of Latin Christendom, and from that again into European languages, in various forms, aumone, almose, and at last the word of six syllables and rich fulness of meaning contracts and collapses into our modern English alms.
Do not sound a trumpet before thee.Two conjectural interpretations have been given of the words:It has been supposed (1) that the wealthy Pharisees had a trumpet literally blown before them, to give notice to the poor of the neighbourhood that they were distributing their alms; (2) that the words refer to the clang of the money as it fell into the metal trumpet-shaped alms-boxes which were found in the synagogue, a clang which came as sweet music to the ears of the purse-proud giver. But as regards (1), the best scholars have found no trace of any such practice in Jewish literature, and it is hardly credible that such a thing could have been done in the synagogues; and (2) seems hardly adequate to the active meaning of the verb. There is no reason, however, for taking the words so literally. The figure of speech which describes a vain man as being his own trumpeter, or making a flourish of trumpets about his own acts, has been, or might be. common in every country where trumpets have been used. What is meant is that, whether in the offertories of the synagogue or the alms given to beggars in the streets, there was a parade of benevolence which practically summoned men to gaze and admire.
As the hypocrites do.Here again the word has a history of its own. Derived from a Greek verb which signifies answering, taking part in a dialogue, acting a part in a play, the noun in classical Greek was used simply for an actor, a man who plays a part. In one passage only in the LXX. version of the Old Testament (Job. 36:13) it appears in the figurative sense of one who feigns a virtue which he has not. It thus lay ready for the wider use which the Evangelists have given it (it is not used by any writer of the New Testament except St. Matthew, St. Mark, and St. Luke), and passed with this new meaning, hardly altered in form, first into Latin and then into most of the languages of modern Europe.
The streets.More strictly, the lanes or alleys of a city, as distinguished from the wider streets, properly so called, of Mat. 6:5; Mat. 12:19, and elsewhere.
They have their reward.The Greek is more expressive: They have to the full, and so exhaust. There is nothing more for them to look for. They bargained for that praise of men, and they get it; but they sought not the honour that cometh of God only, and therefore He gives them none.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. When thou doest thine alms With a delicate reference to the secresy and individuality enjoined, our Lord changes the plural pronoun ye of the last verse to the more pointed thou. Do thou thus, personally and alone.
Be it here marked that our Lord presupposes that alms would be given. Even fallen Judaism was liberal to God and the poor. The extravagance of the present day, lavish of showy expense, has but a small surplus to spare for charities and liberalities. The Jew gave one tenth of his income; the Christian generally cannot give the hundredth part, since he needs it to supply rich furniture, personal pleasures, and investments for future profit!
Sound a trumpet Symbol for making a great display to attract attention. There is no proof of the existence among the Jews of the practice of blowing a trumpet in almsgiving. Their reward The applause of men which they seek, and the disapprobation of God whom they mock.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Whenever therefore you do give on behalf of the poor,”
The first example put forward is that of giving alms, that is, that of taking care of the needs of the poor, and of widows and orphans, and of the needy, by giving gifts to be used on their behalf. It was one of the better aspects of Judaism that among the Jews there was a genuine effort made to help the poor, of whom there were many. Such situations of poverty arose through disability, misfortune, age, or the circumstances of life. Indeed the Jews recognised that the Law had laid great stress on this. The third year tithe was to be set apart for the poor and needy (Deu 14:28-29), the gleaning from the fields had to be available to them (Lev 19:9-10; Deu 24:19-21)), they could eat what they needed at a given time from the crops and the fruit as they grew (Deu 23:24-25), the crops of the seventh year were at their disposal (Lev 25:6), necessary loans were not to be refused to them (Deu 15:7-11), and so on. The motive behind these laws was commendably carried forward in Jewish teaching. Thus by the time of Jesus regular collections were made for the poor by ‘collectors’ from the synagogue to which regular residents were expected to give recognised amounts, and many would give over and above what was required. The giving of alms described by Jesus here is thus giving on top of that. (No one would get special credit for the regular normal giving). But the point is that such extra giving should not to be publicised and drawn attention to, but should be in secret. It should come from the goodness of the heart, and as a result of their love for God, not with the purpose of gaining human esteem.
Fuente: Commentary Series on the Bible by Peter Pett
‘Do not sound a trumpet before you,
As the hypocrites do in the synagogues and in the streets,
That they may have glory of men.
Truly I say to you, they have received their reward in full.’
The picture is vivid. A trumpeter is seen as being sent on ahead in order to draw attention to the gift. The blowing of rams’ horns was common at particular feasts, and at fasts, but while giving was a part of the fasts, there is no evidence connecting the blowing of the rams’ horns directly with giving. Nor need there be, for this ‘blowing of the trumpet’ is not necessarily to be seen as having actually happened. Even the most blatant hypocrite would hardly go this far. The scene is intended to be ridiculous. They are crying, ‘look at me and what I am giving’. It is a deliberate caricature. It is Jesus’ vivid way of illustrating His point. For the point is that men can make their giving so obvious to all that they may just as well blow a trumpet so as to draw men’s attention to it. Such ostentatious giving is the activity of ‘hypocrites’, that is, of men who put on a pretence of righteousness, of those who behave like play-actors. They are putting on the act of being generous and godly, but in fact are simply out to let everyone know what they are giving, and thus by it are trying to buy themselves prestige. Their generosity and godliness is thus a pretence. The word ‘hypocrite’ occurs thirteen times in Matthew. He wanted it to be known that there was nothing that Jesus was harder on than hypocrisy, the pretence of being what they were not, something of which we are all to some extent guilty. For we all like to give the impression that we are better than we are. And possibly even worse are those who try to make out that they are ‘ever so humble’, who are humble and secretly proud of it
‘In the synagogues or in the streets.’ These were the popular places where collectors would be gathering such funds, and would be places where there would be many people to observe what they were doing, and who it was who made their gifts. We can contrast them with the woman who crept into the Temple and out again, not wanting to be noticed. And she got her wish. No one at the time noticed, apart, of course, from God (Mar 12:41-44).
‘That they may have glory of men.’ Their real aim is that men will think how wonderful they are. And they may well achieve their aim. But they may be sure of this. They will therefore have had their reward. They will not receive any credit from God, nor will it contribute towards their spiritual blessing. Their giving will not reveal true righteousness because it will simply be a matter of making a payment in order to buy glory. There is nothing good about that. It is a simple business transaction of a rather distasteful kind.
Fuente: Commentary Series on the Bible by Peter Pett
The false way to give alms:
v. 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily, I say unto you, They have their reward
Christ mentions no names, but with one word characterizes those that make a show of their charity. Hypocrites they are, actors; they are acting for effect, there is nothing real and sound about the righteousness they affect. The sounding of trumpets, the attracting of attention was their object, not the helping of the poor. When the collection was made in the synagogues, they were most prominent in the act, though not in the gift. When beggars stopped them on the street, they were sure to attract the attention of all passers-by before making a show at almsgiving. They want the glory which properly belongs to God alone, chapter 5:16. In bitter irony, Christ says of them that they have their reward. The word is taken from the language of the banks. ” They can sign the receipt of their reward: their right to receive the reward is realized, precisely as if they already had given a receipt for it. ” They have nothing more to expect, they will get nothing from God.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 6:2. When thou doest thine alms When you do good offices. Heylin. The term , which we render alms, has a much larger signification, and imports all acts of kindness by which we can benefit others. In all these our Lord warns us against ostentation, and the desire of applause; and not only that we should not seek the praise of others upon such occasions, but also cautiously abstain from all vain-glorious reflections upon the good that we have done; which advice he couches in those emphatical words,
Let not your left hand know what your right hand doeth. The phrase of sounding a trumpet before them, is generally thought to be only a figurative expression, to represent their doing it in a noisy ostentatious way, as it is certain that “to do a thing with the sound of the trumpet,” is sometimes used proverbially to express a public ostentation. However, it seems not improbable, that as the Jews were wont to assemble the people by the sound of a trumpet, (Joe 2:15.) persons who affected the reputation of being extremely charitable, might sound a trumpet when they distributed their alms, on pretence, no doubt, of gathering the poor to receive them, while their real intention was to proclaim their own good works, and to receive glory of men. See Beza, and Elsner.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 6:2 . ] do not sound a trumpet , metaphorically: make no noise and display with it (Chrysostom, Theophylact, Euth. Zigabenus). Comp. Achill. Tat . viii. p. 507; Cic. ad Div . xvi. 21 : “te buccinatorem fore existimationis meae.” Prudent, de Symmach . ii. 68. Here . refers to the idea of a person sounding a trumpet, which he holds up to his mouth. Others (Calvin, Calovius, Wolf, Paulus, also referred to by Euth. Zigabenus) render: cause not a trumpet to be sounded before thee . They think that, in order to make a display, the Pharisees had actually made the poor assemble together by the blowing of trumpets. But the expression itself is as decidedly incompatible with this extraordinary explanation as it is with the notion that what is meant (Homberg, Schoettgen) is the sound produced by the clinking of the money, dropped into the alleged trumpet-like chests in the temple (see on Mar 12:41 ), and this notwithstanding that it is added, . . . . . On the injunction generally, comp. Babyl. Chagig . f. v. 1 : “R. Jannai vidit quendam nummum pauperi dantem palam; cui dixit: praestat non dedisse, quam sic dedisse.” In the synagogues it was the practice to collect the alms on the Sabbath; Lightfoot and Wetstein on this passage.
] in classical writers means actors; in the New Testament, hypocrites . “Hypocrisis est mixtura malitiae cum specie bonitatis,” Bengel.
] inasmuch as they have already attained what was the sole object of their liberality, popular applause, and therefore have nothing more to expect. , to have obtained, to have fully received . See on Phi 4:18 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
Ver. 2. Therefore when thou doest thine alms ] Unless thou set light by thy reward, as Esau did by his birthright; unless thou holdest heaven hardly worth having, and art of that carnal cardinal’s mind (Card. Bourbon), who preferred his part in Paris before his part in Paradise.
Do not sound a trumpet before thee ] As the Pharisees did, under a show of assembling the poor to take dole, but indeed to notify their liberality. If they had been truly liberal, they had made no noise of it. Those vessels yield most sound that have least liquor. Vasa quae magis continent, minus sonant. (Seneca.)
As the hypocrites do ] From whom as the saints differ in nature so they should in practice. We should have nothing common with them, no more than a chaste matron desires to have with a base strumpet. Son 2:7 , the spouse desireth to know where Christ feedeth, that she may repair to him; for why should I be, saith she, as one that turneth aside (or, that is covered and veiled, which was the habit of harlots, Gen 38:15-16 ), why should I be reputed a light housewife, while I turn aside by the flocks of thy companions? She would shun and be shy of all appearance of dishonesty; so should we of hypocrisy. Those Christians of Corinth are much condemned by the apostle that carried themselves so carnally that a man could hardly discern them from other men. Richard Redman, Bishop of Ely, 1501, was not much to be commended for looking so like a Pharisee in that practice of his, of causing a bell to be rung wherever he came, to give notice to the poor of the place that they should have six pence a-piece, as many as came to him. And why are alms houses commonly built by the highway sides? &c.
That they may have glory of men ] As Jehu, Come, see what a zeal I have for the Lord of hosts. Is thine heart upright as mine? &c. A gracious heart is not a blab of his tongue, but rests and rejoiceth silently in the conscience of a secret goodness. Not so the hypocrite, the self-seeker, the stage player, for so the word “hypocrite” properly signifieth, such as though little better than rogues, yet sometimes represent the persons of princes, and carry themselves with other faces than their own, that they may have glory of men, that they may get a plaudit. a And herewith agree all the former expressions; whatsoever these men do is merely theatrical ( ), hypocritical, histrionical. b They sound a trumpet, as is usual on stages: they do their devoir in the synagogues, public assemblies, and streets, as stage players act in open places, and by drums and outcries get as much company together as they can. And as they can act to the life those whom they impersonate, yea, outstrip them in outward actions, so do hypocrites the true Christian. Doth the publican fix his eyes on the ground? those hypocrites in Isaiah will hang down their heads like bulrushes. Doth Timothy weaken his constitution with abstinence? the false Pharisee will not only weaken his constitution, but wither his complexion with fasting. Doth Zaecheus give half of what he hath to the poor? the pretender to piety and charity will bestow all his goods to feed the poor, and, besides, give his body to be burned, 1Co 13:3 , as Servetus did at Geneva, A.D. 1555. And all for a name, for a little glory among men, which is but a breath, and yet not able to blow so much as one cold blast upon hypocrites, when they shall be cast into unquenchable flames, when God shall wash off their varnish with rivers of brimstone. No natural face hath so clear a white and red as the painted. No rush is so green and smooth as the bulrush; he is curious to a miracle that can find a knot in it; yet within is nothing but a useless and spongy pith. c Overly fair shows are a just argument of unsoundness.
Verily I say unto you ] q.d. You would little think it, and themselves will hardly believe it: for they are an impudent kind of people, and will not soon be said. But I assever and assure you of it, in the word of Amen, the faithfill and true witness, Rev 3:14 , all the words of whose mouth are in righteousness, there is nothing froward or perverse in them, Pro 8:8 , that this is the very truth, and time will prove it so. Asses that have fed on hemlock, are so stupefied thereby, that they lie for dead, and feel not till half their hides be hilded off: then they rise and run away with a foul noise. d So these.
They have their reward ] Paid them down upon the nail in ready money, and have given their acquittance. They take up all their wages before the year’s end, they receive it now and leave none till hereafter. e It is all they are ever likely to have, and let them make them merry with it. Egregiam vero laudem, et spolia ampla refertis. A poor reward, God knows; but it is that which they would have. It is their own reward, not God’s, saith St Jerome. f As Judas went to his own place, a place of his own providing, Act 1:25 , so these have their own reward, much good may it do them. Here they have their consolation with Dives :let them look for no further reward in the day of refreshing, if they do, they are like to be disappointed, saith the Judge. To themselves they bore fruit, Hos 10:1 , and shall therefore be turned off as empty vines; when the faithful spouse that lays up her fruit for Christ, Son 7:13 , shall hear, “Thou art like a green fir tree; from me is thy fruit found,” Hos 14:8 . And albeit in her works of charity in secret, and without hope of reward from men, she may seem to cast her bread upon the waters, down the river (as we say), or on the sea to feed fishes; yet after many days she shall be sure to find it, Ecc 11:1 . That labour of love cannot be lost that we resolve to cast away (as the world accounts it) upon Christ.
a Hos Plautus vocat Holophantas, qui omnia ostentant et mentiantur. Sic Roscias Ulyssis, aut Aeneae repraesentat personaam, cum Ulysses non sit, nec Aeneas. Aretius.
b Theatrical in character or style, ‘stagey’; also fig. ‘acting a part’, hypocritical, deceitful. D
c Nodum in scirpo quaerit. Isa 58:5 .
d Dimidia pellis parte propendente, foedum rudorem edunt. Mathiolus.
e , They receive it as their full pay, whence , an acquittance. Luk 6:23 .
f Mercedem suam, non Dei. Jerome.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 4. ] FIRST EXAMPLE. Almsgiving .
Fuente: Henry Alford’s Greek Testament
2. ] A proverbial expression, not implying any such custom of the hypocrites of that day, but the habit of self-laudation, and display of good works in general. , , . Chrys. Hom, xix. 1, p. 245. Meyer remarks that the word is tuba canas , not tuba cani cures , and must therefore refer to what the person himself does: but all verbs of action may surely refer to action per alterum , so that this does not decide the point. Many Commentators, among whom are Calvin and Bengel, think that the words are to be taken literally; and Euthym [53] mentions this view: . But Lightfoot says, “Non inveni, qusiverim licet multum serioque, vel minimum tub vestigium in prstandis eleemosynis.” See his note, containing an account of the practices of the Jews in giving alms; and many illustrative passages in Tholuck; among which may be mentioned Cic. ad diversos xvi. 21, ‘te buccinatorem fore existimationis me.’
[53] Euthymius Zigabenus, 1116
For the classical senses of , see Lexx. The N.T. sense, connected with that of “actor,” is unknown to classic Greek, and first found in the LXX. See reff.
. ] According to the way in which the former verse is taken, these words are variously understood to apply to the trumpet being held up before the mouth in blowing (as Meyer), or to another person going before (Thol., a [54] .).
[54] alii = some cursive mss.
can hardly bear any sense but synagogues, see Mat 6:5 : and if so, the literal meaning of cannot well be maintained. The synagogues, as afterwards the Christian churches, were the regular places for the collection of alms: see Tholuck and Vitringa de Synag. vet. iii. 1. 13.
] have in full, exhaust: not have their due reward: see reff. Plutarch in Solon (Wets [55] .) says, that he who marries for pleasure, and not for children, .
[55] Wetstein.
Fuente: Henry Alford’s Greek Testament
Mat 6:2-4 . Almsgiving . Mat 6:2 . , mercy in general, but specifically alms, as a common mode of showing mercy. Compare our word charity. : to be understood metaphorically, as there is no evidence of the literal practice. Furrer gives this from Consul Wetstein to illustrate the word. When a man (in Damascus) wants to do a good act which may bring a blessing by way of divine recompense on his own family, e.g. , healing to a sick child, he goes to a water-carrier with a good voice, gives him a piece of money, and says “Sebil,” i.e. , give the thirsty a fresh drink of water. The water-carrier fills his skin, takes his stand in the market, and sings in varied tones: “O thirsty, come to the drink-offering,” the giver standing by, to whom the carrier says, as the thirsty drink, “God forgive thy sins, O giver of the drink” ( Zscht. fr M. und R. , 1890. Vide also his Wanderungen d. d. H. L. , p. 437). , stage-players in classics, used in N. T. in a moral and sinister sense, and for the Christian mind heavily burdened with evil connotation hypocrites ! What a deepening of the moral sense is implied in the new meaning! The abhorrence of acting for effect in religion is due to Christ’s teaching. It has not yet quite banished the thing. There are religious actors still, and they draw good houses. : where alms were collected, and apparently also distributed. , streets, in eastern cities narrow lanes, a late meaning; in earlier Greek = impetus onset. Vide Rutherford’s New Phryn. , 488. Cf. , Mat 6:5 . , supp. = a broad street. : in chap. Mat 5:16 God is conceived as recipient of the glory; here the almsgiver, giving for that purpose. : introducing a solemn statement, and a very serious one for the parties concerned. , they have in full ; they will get no more, nothing from God: so in Luk 6:24 , Phi 4:18 ( vide on Mar 14:41 ). The hypocrite partly does not believe this, partly does not care, so long as he gets the applause of his public.
Fuente: The Expositors Greek Testament by Robertson
AS TO ALMS GIVING. hypocrites = actors: i.e. those who speak or act from under a mask. Used later of actual impiety, to which it led. Compare Mat 23:28; Mat 24:51. Mar 12:15.
that = so that.
of = by. Greek. hupo.
Verily. See note on Mat 5:18.
They have = They receive. Greek. apecho. In the Papyri, (App-94.) used constantly in formal receipts, as = it is received: i.e. those men who desired to be seen of men, were seen, and had received all they looked for. They got their reward, and had nothing more to come. So in verses: Mat 6:5, Mat 6:16. Luk 6:24. Compare Php 1:4, Php 1:18. Phm 1:15.
Fuente: Companion Bible Notes, Appendices and Graphics
2-4.] FIRST EXAMPLE. Almsgiving.
Fuente: The Greek Testament
Mat 6:2. , do not sound a trumpet before thee) This affected and insolent ostentation of actually sounding a trumpet is not inconsistent with the practices of hypocrites among the Jews of that age: cf. Mat 6:5; Mat 6:16. The poor would be easily summoned by a trumpet: hypocrisy, therefore, employs it as a means of display.- , the hypocrites) Hypocrisy is the combination of actual vice with apparent virtue, by means of which a man deceives either himself or others.-, assuredly) our Lord [by virtue of His essential and proper divinity] knows the secrets of the Divine counsels.- , they have their reward[248]) An example of metonymy of the antecedent for the consequent, i.e. they will not receive any reward hereafter at the hands of their Heavenly Father; see Mat 6:1.
[248] Which consists in the praise of men.-B. G. V.
Fuente: Gnomon of the New Testament
reward
i.e. the reward they have sought.
Fuente: Scofield Reference Bible Notes
when: Job 31:16-20, Psa 37:21, Psa 112:9, Pro 19:17, Ecc 11:2, Isa 58:7, Isa 58:10-12, Luk 11:41, Luk 12:33, Joh 13:29, Act 9:36, Act 10:2, Act 10:4, Act 10:31, Act 11:29, Act 24:17, Rom 12:8, 2Co 9:6-15, Gal 2:10, Eph 4:28, 1Ti 6:18, Phm 1:7, Heb 13:16, Jam 2:15, Jam 2:16, 1Pe 4:11, 1Jo 3:17-19
do not sound a trumpet: or, cause not a trumpet to be sounded, Pro 20:6, Hos 8:1
as: Mat 6:5, Mat 7:5, Mat 15:7, Mat 16:3, Mat 22:18, Mat 23:13-29, Mat 24:51, Isa 9:17, Isa 10:6, Mar 7:6, Luk 6:42, Luk 12:56, Luk 13:15
in the synagogues: Mat 6:5, Mat 23:6, Mar 12:39, Luk 11:43, Luk 20:46
glory: 1Sa 15:30, Joh 5:41, Joh 5:44, Joh 7:18, 1Th 2:6
verily: Mat 6:5, Mat 6:16, Mat 5:18
Reciprocal: 2Ki 10:16 – Come with me Amo 4:5 – proclaim Zec 7:5 – did Mal 1:13 – should I accept Mat 5:12 – for great Mat 18:3 – Verily Mat 20:14 – thine Mar 14:1 – two Mar 14:18 – Verily Luk 6:23 – your Luk 6:24 – for Luk 16:15 – Ye Joh 7:4 – there Joh 12:43 – they Act 5:2 – laid Gal 6:12 – as desire Col 3:24 – ye shall Heb 11:6 – a rewarder Rev 3:2 – thy works
Fuente: The Treasury of Scripture Knowledge
6:2
The three words sound a trumpet are from SALPIZO which Thayer defines “to sound a trumpet.” The same author comments on the word as follows: “To take care that what we do comes to everybody’s ears, to make a noise about it.” In the preceding verse the alms were done in order to be seen of men. This verse goes further and sounds the trumpet in order to be sure the deeds will be seen. Hypocrite is from HUPOKRITES which Thayer defines as follows: “1. one who answers, an interpreter. 2. an actor, stage-player. 3. in Biblical Greek a dissembler, pretender, hypocrite.” The word originally had no moral significance, meaning only a man who went upon the stage to play a certain role in a drama. It then got into the moral and religious language to mean a man who acts a part on the stage of human experiences. The word means one who pretends to be something he knows he is not. Have their reward. The first word is defined, “To have received all that one can expect.” The praise of men is what these hypocrites sought and that is what they will have; nothing else.
Fuente: Combined Bible Commentary
Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
[Do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets.] It is a just scruple, whether this sounding a trumpet be to be understood according to the letter, or in a borrowed sense. I have not found, although I have sought for it much and seriously, even the least mention of a trumpet in almsgiving. I would most willingly be taught this from the more learned.
You may divide the ordinary alms of the Jews into three parts:
I. The alms’-dish. They gave alms to the public dish or basket: Tamchui (according to the definition of the author of Aruch, and that out of Bava Bathra in the place lately cited) was a certain vessel, in which bread and food was gathered for the poor of the world. You may not improperly call it the alms-basket; he calls it a dish. By the poor of the world are to be understood any beggars; begging from door to door; yea, even heathen beggars. Hence the Jerusalem Talmud in the place above quoted, The alms-dish was for every man. And the Aruch moreover, This alms was gathered daily by three men, and distributed by three. It was gathered of the townsmen by collectors within their doors; which appears by that caution; The collection of alms may not separate themselves one from another, unless that one may go by himself to the gate, and another to the shop. That is, as the Gloss explains it, they might not gather this alms separately and by themselves; that no suspicion might arise, that they privily converted what was given to their own use and benefit. This only was allowed them; when they went to the gate, one might betake himself to the gate, and another to a shop near it, to ask of the dwellers in both places: yet with this proviso, that withal both were within sight of one another. So that at each door it might be seen that this alms was received by the collectors. And here was no probability at all of a trumpet, when this alms was of the lowest degree, being to be bestowed upon vagabond strangers, and they very often heathen.
II. The poor’s-chest. They gave alms also in the public poor’s-box: which was to be distributed to the poor only of that city. The alms’-dish is for the poor of the world, but the alms’-chest for the poor only of that city. This was collected of the townsmen by two Parnasin; of whom before, to whom also a third was added, for the distributing it. The Babylonian Gemarists give a reason of the number, not unworthy to be marked: “A tradition of the Rabbins. The alms’-chest is gathered by two, and distributed by three. It is gathered by two, because they do not constitute a superior office in the synagogue less than of two, and it is distributed by three, as pecuniary judgments are transacted by three.”
This alms was collected in the synagogue, on the sabbath (compare 1Co 16:2), and it was distributed to the poor on the sabbath-eve. Hence is that, “The alms’-chest is from the sabbath-eve to the sabbath-eve; the alms’-dish, every day.”
Whether, therefore, the trumpet sounded in the synagogue when alms were done, it again remains obscure, since the Jewish canonists do not openly mention it, while yet they treat of these alms very largely. Indeed, every synagogue had its trumpet. For,
1. They sounded with the trumpet in every city in which was a judiciary bench, at the coming in of the new year. But this was not used but after the destruction of the Temple.
2. They sounded with the trumpet when any was excommunicated. Hence among the utensils of a judge is numbered a trumpet. For the instruments of judges; as appears there, were a rod, a whip, a trumpet, and a sandal. “A trumpet (saith the Gloss) for excommunication and anathematizing; and a sandal for the taking off of the shoe of the husband’s brother.” And in the same place mention is made of the excommunicating of Jesus, four hundred trumpets being brought for that business.
3. The trumpet sounded six times at the coming in of every sabbath: that from thence, by that sign given, all people should cease from servile works. Of this matter discourse is had in the Babylonian Talmud, in The tract of the Sabbath.
Thus, there was a trumpet in every synagogue; but whether it were used while alms were done, I still inquire. That comes into my mind, “The collectors of alms do not proclaim on a feast-day, as they proclaim on a common day; but collect it privately, and put it up in their bosom.” But whether this proclamation did publish what was giving by every one, or did admonish of not giving any thing, but what might rightly be given; let the more learned judge by looking upon the place.
III. They gave alms also out of the field, and that was especially fourfold: 1. The corner of the field not reaped. 2. Sheaves left in the field, either by forgetfulness, or voluntarily. 3. The gleaning of the vintage; of which see Lev 19:9-10; Deu 24:19. And, 4. The poor’s tenth; of which the Talmudists largely in the tracts, Peah, Demai, and Maaseroth. To the gathering of these, the poor were called, “By three manifestations in the day; namely, in the morning, and at noon, and at Minchah;” or ‘the evening.’ That is, the owner of the field openly shewed himself three times in the day, for this end, that then the poor should come and gather: in the morning, for the sake of nurses; because, in the mean time, while their young children slept, they might the more freely go forth for this purpose: at noon, for the sake of children, who also at that time were prepared to gather: at Minchah; for the sake of old men. So the Jerusalem Gemarists, and the Glossers upon the Babylonian Talmud.
There were the ordinary alms of the Jewish people: in the doing which, seeing as yet I cannot find so much as the least sound of a trumpet in their writers, I guess that either our Saviour here spoke metaphorically; or, if there were any trumpet used, that it was used in peculiar and extraordinary alms.
The Jews did very highly approve of alms done secretly; hence the treasury of the silent was of famed memory in the Temple; whither “some very religious men brought their alms in silence and privacy, when the poor children of good men were maintained.” And hence is that proverb, He that doth alms in secret is greater than our master Moses himself. And yet they laboured under such an itch to make their alms public, lest they should not be seen by men, that they did them not without a trumpet; or, which was as good as a trumpet, with a proud desire of making them known: that they might the more be pointed at with the finger, and that it might be said of them, ‘These are the men.’
Fuente: Lightfoot Commentary Gospels
Mat 6:2-4. FIRST EXAMPLE (Almsgiving).
Mat 6:2. Therefore, in view of this general precept
Alms. A contraction or corruption of the Greek word used by the Evangelist
Do not sound a trumpet before thee, etc. It would be impossible to blow a trumpet in the synagogues, where the alms were regularly collected, or even in the streets, where the giver would be accosted by the beggar, and hardly carry a trumpet with him for such casual occurrences. The language is figurative: a trumpet was sounded before official personages to call attention to them; hence self-laudation and display are meant.
Hypocrites. The Pharisees are not named, but, as a class, deserved this epithet.
They have received their reward; already in full, and will get no more. They have the applause of men; the favor of God is denied by Mat 6:1. Their due reward is not spoken of.
Fuente: A Popular Commentary on the New Testament
Mat 6:2-4. Therefore, &c. The caution is so important, that our Lord illustrates it in various particulars. When thou doest thine alms Exercisest thy charity by performing works of mercy; do not sound a trumpet before thee, as the hypocrites do From this it would appear that, in our Lords time, persons who affected the reputation of being extremely charitable, sometimes sounded a trumpet when they distributed their alms, on pretence, no doubt, of calling together the poor to receive them, while their real intention was to proclaim their own good works, and receive glory of men. Wherefore, as his disciples were to do no work of charity from the motive of vanity, he absolutely forbade this custom of the hypocrites. Verily, I say unto you, they have their reward All they will have; for they shall have none from God. Let not thy left hand know what thy right hand doeth A proverbial expression for doing a thing secretly. Do it as secretly as is consistent, 1st, with the doing it at all; 2d, with the doing it in the most effectual manner. And never speak of it afterward, unless there be good reasons for making it known. That thine alms may be in secret May be known to none but God, whose glory thou must have in view in all thy works, whether of piety, justice, or charity, and whose will it must be thy intention to obey in all things. And thy Father, which seeth in secret Who knows every circumstance of mews most retired and private actions; himself shall reward thee openly Viz., before men and angels, at the day of final judgment. For, though it be true, as Grotius here observes, that God often visibly rewards the charitable actions of pious persons, performed from true love to him, with temporal blessings in this life; yet will he chiefly do it in the sight of men and angels in the world to come. See Mat 25:34; Luk 14:14.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 2
Sound a trumpet; make a parade, or endeavor in any way to attract the attention of others.–Synagogues. These edifices, and the courts connected with them, were used for various other purposes, besides public worship.–They have their reward; the praise of men, which is what they seek.
Fuente: Abbott’s Illustrated New Testament
6:2 Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the {b} hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
(b) Counterfeits, for hypocrites were players that played a part in a play.
Fuente: Geneva Bible Notes
Alms-giving 6:2-4
Alms were gifts of money to the needy. What Jesus said on this subject is applicable to all types of giving.
Interpreters have understood the practice of sounding a trumpet to announce alms-giving metaphorically and literally. Metaphorically it would mean that Jesus was using a figure of speech to picture showy giving, something like "blowing your own horn." However, His description seems to have had a custom behind it. There is old evidence that during this period the Jewish priests blew trumpets in the Temple when they collected funds for some special need. [Note: David Hill, The Gospel of Matthew, p. 133.] Alternatively, this may be a reference to the metal horn-shaped collection receptacles in the Temple that noisily announced contributions that people tossed into them. [Note: Alfred Edersheim, The Temple: Its Ministry and Services, p. 26; J. Jeremias, Jerusalem in the Time of Jesus, p. 170, n. 73.] However, Jesus mentioned the synagogues and streets, not the Temple. Probably Jesus referred to the blowing of trumpets in the streets that announced fasts that included alms-giving. [Note: Adolf Buchler, "St. Mathew vi 1-6 and Other Allied Passages," Journal of Theological Studies 10 (1909):266-70.]
The idea of not letting the left hand know what the right hand does pictures secrecy (cf. Mat 25:35-40). The way to avoid hypocrisy is to let no other people know when we give. We can carry this to the extreme, of course, but Jesus’ point was that we should not draw attention to ourselves when we give. Hypocrisy does not just involve giving an impression that is incorrect, such as that one gives alms when he really does not. It also involves deceiving oneself even if one deceives no one else. A third kind of hypocrisy involves deceiving oneself and others into thinking that what one does is for a certain purpose when it is really for a different purpose. This seems to be the type of hypocrisy in view here.
"They were not giving, but buying. They wanted the praise of men, they paid for it." [Note: Davies and Allison, 1:582.]
"The hypocrites are not identified here, but Matthew 23 clearly indicates that they are the scribes and Pharisees (Mat 23:13-15; Mat 23:23; Mat 23:25; Mat 23:27; Mat 23:29). A clearer illustration of a facet of Matthew’s style can hardly be found. First he intimates a fact, then he builds on it, and finally he establishes it. Here the intimation concerns the hypocrisy of the scribes and Pharisees." [Note: Toussaint, Behold the . . ., p. 107.]
"As ’leaders,’ the religious leaders evince their evilness most prominently by showing themselves to be ’hypocritical.’ Hypocrisy in Matthew’s story is the opposite of being ’perfect.’ To be perfect is to be wholehearted, or single-hearted, in the devotion with which one serves God (Mat 5:48; Deu 18:13). To be hypocritical is to be ’divided’ in one’s fealty to God. Hypocrisy, then, is a form of inner incongruity, to wit: paying honor to God with the lips while the heart is far from him (Mat 15:7-8); making pronouncements about what is right while not practicing them (Mat 23:3 c); and appearing outwardly to be righteous while being inwardly full of lawlessness (Mat 23:28)." [Note: Kingsbury, Matthew as . . ., p. 20.]