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  Scripture Reading: Matthew 6:1-8; 16-18 (KJV)

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. 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. BUT WHEN THOU DOEST ALMS, LET NOT THY LEFT HAND KNOW WHAT THY RIGHT HAND DOETH: THAT THINE ALMS MAY BE IN SECRET: AND THY FATHER WHICH SEETH IN SECRET HIMSELF SHALL REWARD THEE OPENLY. AND WHEN THOU PRAYEST, THOU SHALT NOT BE AS THE HYPOCRITES ARE: FOR THEY LOVE TO PRAY STANDING IN THE SYNAGOGUES AND IN THE CORNERS OF THE STREETS, THAT THEY MAY BE SEEN OF MEN. VERILY I SAY UNTO YOU, THEY HAVE THEIR REWARD. BUT THOU, WHEN THOU PRAYEST, ENTER INTO THY CLOSET, AND WHEN THOU HAST SHUT THY DOOR, PRAY TO THY FATHER WHICH IS IN SECRET; AND THY FATHER WHICH SEETH IN SECRET SHALL REWARD THEE OPENLY. BUT WHEN YE PRAY, USE NOT VAIN REPETITIONS, AS THE HEATHEN DO: FOR THEY THINK THAT THEY SHALL BE HEARD FOR THEIR MUCH SPEAKING. BE NOT YE THEREFORE LIKE UNTO THEM: FOR YOUR FATHER KNOWETH WHAT THINGS YE HAVE NEED OF, BEFORE YE ASK HIM.

Studying Matthew 5:17-20, we found that it followed a definite construction: the opening verse contained a general principle—"I am not come to destroy [the law] but to fulfil"; and Matthew 5:21-26 contained five illustrations of the principle, dealing with the inwardness of murder, adultery, swearing, retaliation, and, embracing all else, with love.  We find a similar form of structure in the Scripture reading quoted above. In verse 1, the general principle is stated—"Take heed that ye do not your righteousness before men, to be seen of them" (R.V.); the rest of the passage is occupied with three particular illustrations, drawn from three areas of religious life—alms, prayer, and fasting.  These "works of righteousness" are of great importance, and are a kind of spiritual currency.  We are warned to "take heed" that they are of the right sort, that they are not a spurious coinage—looking like the real thing, yet all the while counterfeit coin. Wrong motive is what debases this currency.  We cannot always avoid doing such things "before men": the mischief lies in doing them deliberately, "to be seen of them"—religious acts done from that motive do not ring true, but are base metal.

Genuine-minted wealth

Yet, Christians are rich in the genuine-minted wealth.  Let us always remember that while "good works" are important, it is not "by" works that we are saved, but by the grace of God.  Trust and obeying the Lord is what we about; simply doing what He tells us to do. If we do that, then because of His work¹, we will be saved and not any of our own.  Ephesians 2:9-10 says, "not of works . . .  [but] unto good works" (emphasis added).  And, further, regarding our Christian life on this earth, "In all things showing thyself a pattern of good works" (Titus 2:7); "That He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14); "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works" (Titus 3:8).  Nothing could be clearer than this teaching concerning the importance of Christian good works in its right place.  Only, let us be sure that our "good works" is not false currency in God's accountancy; let us "take heed" that we do our "good works" in the right spirit, that it is the real thing.  An example of counterfeit coin is

Ostentatious charity

Notice this: "When thou doest thine alms."  Not "if," as though it were a matter of choice; but "when"—a matter of course.  It will naturally be one of the fundamental habits of Christian behavior to give alms for the relief of those in need and for the advancement of the Gospel of Christ.  Everyone cannot give in money—though God is ready to accept and bless the least amount, if it is something that costs.  He does not count by coin, but by cost. In the Master’s estimation, ever a dollar might be bigger than a thousand dollars, as He taught us in the widow's mite (Mark 12:42).  Actually, it could be called the widow's mites, because she actually gave double that amount or more, because also added to her gift was the cost to her.  But some can only give in kind, like Tabitha (Acts 9:36), whose charity consisted, not of money, but garments.  One way or another all Christians will give alms, but so much depends on the way it is done.

The counterfeit

Look now at the counterfeit.  First, we have the men—"as the hypocrites."  The word means play-actors, pretending to be something other than they we are; in this instance, one assuming the mark-up and costume of generosity, in order to gain the applause of spectators.  In former times, there was an old saying: “A hypocrite steals the livery of heaven to serve the devil in hell."  Second, we have the manner—they "sound a trumpet," calling attention to their largesse. Perhaps not to be taken literally, its explanation could be this: in the Temple , in the Court of the Women, were placed thirteen receptacles for the contributions of the worshippers; the mouth-pieces of these chests were made of brass and shaped like a trumpet.  It has been said that a flamboyant person could throw money into it in such a way to make a clatter; thus calling public attention to the apparent munificence of the offering.

That was know as "sounding a trumpet," from the trumpet-shape and note.  It is possible that the description eventually came to be applied to all ostentatious giving.  So, it is possible that this may have been in the Master's mind when He said, "that they may have glory of men."  And, adds the Master, "they have their reward"—the glory they sought, the applause they hoped for, the actor's wages.  But,

The reality

Look at the reality.  How different is the whole thing.  Here we find the secret act—so quietly done that nobody knows anything about it.  Even the giver himself is to take as little notice as possible of what he does—"let not thy left hand know what thy right hand doeth."  How much healthier it would be if all our giving could be anonymous.  Always let the transaction be between "Thy Father" and "thee."  Then, there is the open reward—though not our motive.  The Lord will be no man's debtor; and He "will reward thee openly," in the hereafter and perhaps even here on this earth; for He has said, "There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting" (Luke 18:29-30)—far more than we ever gave will be showered on us in the "life everlasting," and perhaps in this present condition, too.  Truly, "it is more blessed to give than to receive" (Acts 20:35), provided that the giving is real, and not counterfeit.  And next we come to

Ostentatious piety

Look now at this—"when thou prayest" (Matt. 6:5).  Not "if," because every Christian will pray, it is the soul’s life's-breath. There will be no "if" about it, but only "when."  And there is something He would have us remember—how delighted He is when He sees us really praying.  Do we catch that joy tone in His word to Nathanael: "When thou wast under the fig tree, I saw thee" (John 1:48). That guileless Israelite had been meditating in the quiet hour when Philip interrupted him, bursting in with the electrifying news, "We have found Him." He had been thinking of the old Scripture about Jacob's ladder², and turning the matter into prayer.  Blessed occupation and the Lord Jesus "saw" him doing it.  Then, there is Acts 9:11, where, concerning the now humbled and stricken Saul of Tarsus, the Risen Master tells Ananias, "Behold, he prayeth."  He knew the street, the house, and the landlord of Saul's lodging and saw what he was doing at the very moment—just as He does with each of us.  Yes, the Master knows all about us; hopefully, He sees us praying. But,

The counterfeit

Look now at the counterfeit.  Here is that play-actor again, in another role from his somewhat extensive repertoire.  He is playing at prayer; he is certainly not praying, though one might suppose that he was. Consider his imposing outward attitude—"standing," says verse 5. But that was the usual way with the Jews. Regarding the word used in Matthew 6:5, as used in Luke 18:11, where the Pharisee “stood” and prayed with himself, there is something of an air about it. It is not that he just stopped still where he was, but that he adopted a pose, struck an attitude—just like an actor.  It was done simply to catch the eye of the bystander.  Consider his inward attitude—so terribly wrong.  "That they may be seen of men" robs the transaction of all value in God's eyes.  "They have their reward"—they did it to be commended of men: they were commended of men.  That is all there is to it: "their reward"—well, they have it now, they have it all, and there will be no more.

             The word here translated “have” occurs frequently in dug-up papyri and ostraca, and it was used for a receipt, given in full discharge of the matter; payment, made and received, is now completed, nothing further is to come.³

Yes, "they have their reward"—the whole transaction is completed, fully receipted. On the other hand,

The reality

Look at the reality.  We move into an entirely fresh atmosphere—the privacy of prayer is insisted.  Of course, there is a place for public prayer; but our Lord is not here dealing with that.  He is now stressing the individual act; and the ideal for that is not the street corner (though we certainly can privately lift up our inmost heart to God amid hundreds of people in some public place), nor the church pew (though we do use the sacred moments and places of worship for private petitions), but in our home, our private den; behind the shut door.  There, shut out of the world, shut in with God, shut up to the task, we may best pursue the secret ministry.  In our present age, some of us are so busy that we have little or no privacy; even the bedroom is shared. Well, let us be assured that we may practice this “shut-in” condition on a bus, in a car, boat, airplane, and in a big crowd of people.  God Himself will be our "sanctuary," even in alien surroundings, on the lines of Ezekiel 11:16.  Then, the language of prayer is touched on.

Much speaking

The Master discourages "much speaking," but not "much praying."  Indeed, He does not even disdain repetition.  How could He Who, as in Matthew 26:44, "prayed the third time, saying the same words"?  However, regarding what we call a "set-prayer"—one written down in a book intended to be spoken over and over again—one should readily recognize the danger of such words becoming simply a mere formality, thus, perhaps descending to "vain repetitions," of which our Lord warned us.  The extent to which this evil habit took hold of Jewish worship is strikingly exemplified by what we might call their alphabetical prolixity in prayer, and multifarious multiplications of words.  A fairly wide acquaintance with some prayer-meetings may cause one to wonder if the habit has altogether died out; and a certain knowledge of one's own heart gives reason to be on guard lest prayers degenerate into mere words, words, words.  After all, "your Father knoweth what things ye have need of, before ye ask Him"—but, He does like for us to ask of Him.  Notice the effect of prayer is insisted on.  He "shall reward thee openly."  There is a secret reward to it; that strengthening of the spiritual fiber that comes from abiding on top of the mountain; its refreshing effect on our own souls; its subjective effect.  A more open reward is also promised, an objective effect—the specific obtaining of things explicitly asked for.  From much of what is said and written today concerning prayer, one might suppose that we have no right to ask God for particular things, or to expect that we will get them.

Asking for things

Obviously, some of prayer is asking for things.  A casual study of God’s Word bears this out. God the Father encourages His children to do so by answering prayers, as He knows best.  But let us see that our prayers are such as He can "reward," that they are Divinely motivated according to His will—that they are real, not counterfeit.  And now, leaving verses 9-15 for next lesson, let us go to verse 16, and hear the Master warning us about

Ostentatious austerity

Notice this point—"when ye fast."  Not "if," as though it was a practice that applied only to peculiarly dispositional people or leaders in the church; but "when," as if it was something that might at times become incumbent on all Christians.  Fasting—abstinence from some food, from some pleasure, from some sleep, from anything that would, on some occasion, hinder communion between the soul and God.  In prayer, we attach ourselves to God; in fasting, we detach ourselves from earth.  It may be a mark of penitence; it may, in some instances, minister to a beautiful refinement of spirit. More often it will result form an earnest concentration on some overmastering task, "they had no leisure so much as to eat" (Mark 6:31). In the experience of such consecrated Christians, there will come times when they will become so consumed with some holy business that everything else, however natural and legitimate, must for the moment be put aside. Such Christians will deny themselves food, pleasure, friends, sleep, everything, till their wrestling is done.  There are tasks that can be accomplished in no other way, victories of faith that can be won only as the result of such consecration, "this kind can come forth by nothing but by prayer and fasting" (Mark 9:29).  However, we must be on our guard

For the counterfeit

Look again at the counterfeit.  The play-actor makes another appearance on the stage of life: this time he will "appear unto men" in the character of a fasting man, and he is appropriately made up to suit the part—face dirty, ashes on his head, sad.  As a matter of fact, those Pharisees made a thorough business of this matter.  Under the old Jewish system, there was only one obligatory fast in the year—on the Day of Atonement⁴; but, as seen in Luke 18:12, they fasted not once in the year, but twice in the week: every Monday and Thursday.  Yet, those among them to whom Christ here speaks, know nothing of the true fasting of the spirit.  Their performance is convincing in the eyes of their selected audience; but though it looks like the real thing, it is as fools-gold that is false, having no true motive in it.  It brings no light of approval to God's eyes; actually, they do not seek such light. It is footlights and spotlights they care for; anything that focuses men's attention on them and their acting.  Austerity of body there may be, but no austerity of heart; and so the thing is valueless to God.  But,

The reality

Now let us look at the reality.  Upon this God will look; and He will take all the more pleasure in it if no one else sees or knows about it.  What the world beholds is a bright and happy exterior; what He observes is a sorrowing and selfless spirit.  If our fasting is the real thing, we will not make a big thing about it; though it is a big thing.  This passage teaches that it is much better to keep such things "secret"—the result will be "open" enough.

Summary

Some of us need to learn that true faithfulness to God is an outward thing, and we should study long and hard from James 1:27.  Some others of us need to learn that true faithfulness to God is an inward thing, and the passage we have just been considering is one teaching this lesson.  One without the other is counterfeit coin; the combination of the two, rings true and has currency in Heaven, as well as on this earth.

Footnotes:

¹ By understanding Paul’s long sentence in Romans 3:21-26, we understand the Gospel, all of Romans and the Bible. The 1885 English Revised Version changed “the faith of Christ” to “faith in Christ” in Romans 3:22; Galatians 2:16, 2:20, 3:22; Ephesians 3:12; and Philippians 3:9. In his book, “Commentaries on the Old and New Testament,” James Burton Coffman concludes that the KJV is a correct translation of all these verses, a fact confirmed by the total agreement of the Emphatic Diaglott in each case. James Macknight, Adam Clarke, as well as other older commentators, also agree with the KJV translation of these verses—“the faith of Christ,” like the “faith of Abraham” in Romans 4:16. We asked a full-time minister serving a large church, about whether he believed that to be saved one had to believe in the “faith of Jesus Christ” to which he wrote: “God provides righteousness to those who believe.  If through the faith of Jesus—everybody would be saved.” We asked the same question to a university Bible professor, who expressed a view of modern translations held by many today. He wrote: “Both ideas . . . are biblical . . .” However, we also presented the question to an elder of the church, who wrote: “The believer’s faith causes him to respond to that perfect justification which is and was brought by Christ in His obedience to God’s will of offering His son as the perfect atonement for all mankind (sins).” We concur with the elder and older commentators, as well as Coffman, whose commentary on this verse is a scathing rebuke of many modern-day professors and preachers. Coffman points out that we should stay with the KJV in this verse, because changing it represents the same tampering with the Word of God which resulted in the monstrosity of changing “the righteousness of God” to “a righteousness” (Rom. 3:21 & Rom. 1:17). He writes: “the true Scriptural justification by faith has absolutely no reference to the faith of stinking sinners, but to the faith of the Son of God. The only end served by this change was to bolster the faith only theory of justification.” He further writes: “the true grounds of justification cannot ever be in a million years the faith of fallible, sinful people, would appear to be axiomatic. How could it be? The very notion that God could impute justification to an evil man, merely upon the basis of anything that such a foul soul might either believe or do, is a delusion. Justification in any true sense requires that the justified be accounted as righteous and undeserving of any penalty whatever; and no man’s faith is sufficient grounds for such an imputation. On the other hand, the faith of Jesus Christ is a legitimate ground of justification, because Christ's faith was perfect.” In the absolute sense, only Christ is faithful—“Faithful is he that calleth you” (1 Thess. 5:24). Only He is called “the faithful and true witness” (Rev. 3:14). The faith of Christ was also obedient; a perfect and complete obedience, lacking nothing. Therefore, we conclude that the sinless, holy, obedient faith of the Son of God is the only ground of justification of a human being—Christ only is righteously justified in God’s sight. How then are we saved? We are saved “in Christ,” having been incorporated into Him—justified as a part of Him. Our study prompts agreement with Coffman’s conclusion that faith is not the ground of our justification; it is not the righteousness which makes us righteous before God. The “faith of the Son of God” is the only basis for our justification, and that faith is definitely included in the “righteousness of God” mentioned in this verse. Even the righteousness of God through faith of Jesus Christ shows the principal constituent of God’s righteousness. In conclusion, God’s righteousness is the righteousness of Jesus Christ—His absolute, intrinsic, unalloyed righteousness—implicit in His perfect faith (mentioned here) and His perfect obedience (implied). The contrary notion that God’s righteousness is some imputation accomplished by the sinner's faith is unfounded. Any righteousness that could commend itself to the Father and become the ground of anything truly worthwhile would, by definition, have to be a true and genuine righteousness. That righteousness was provided by the sinless life of the Christ, summarized in this verse as “through faith of Jesus Christ,” the idea being much clearer in the KJV, “The righteousness of God which is by faith of Jesus Christ.” We concur with Coffman on this subject, including his final conclusion, “. . . the word believe in this verse refers to sinners’ faith (believer’s faith) which is no part of God’s righteousness at all, but, like baptism, is but a mere condition of salvation—being neither more nor less important than baptism.”

² See Genesis 28:12 and John 1:51.

³ From page 110 of the book, Light from the Ancient East.

⁴ For more see Day of Atonement in Additional Resources section of StudyJesus.com.