|New International Version (©2011)|
"Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
New Living Translation (©2007)
"Watch out! Don't do your good deeds publicly, to be admired by others, for you will lose the reward from your Father in heaven.
English Standard Version (©2001)
“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.
New American Standard Bible (©1995)
"Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
"Be careful not to practice your righteousness in front of people, to be seen by them. Otherwise, you will have no reward from your Father in heaven.
International Standard Version (©2012)
"Be careful not to practice your righteousness in front of people in order to be noticed by them. If you do, you will have no reward from your Father in heaven.
NET Bible (©2006)
"Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven.
Aramaic Bible in Plain English (©2010)
Pay attention in your charity giving, that you do it not in front of people so that you may be seen by them, otherwise there is no reward for you with your Father in Heaven.
GOD'S WORD® Translation (©1995)
"Be careful not to do your good works in public in order to attract attention. If you do, your Father in heaven will not reward you.
King James 2000 Bible (©2003)
Take heed that you give not your alms before men, to be seen of them: otherwise you have no reward of your Father who is in heaven.
American King James Version
Take heed that you do not your alms before men, to be seen of them: otherwise you have no reward of your Father which is in heaven.
American Standard Version
Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father who is in heaven.
TAKE heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven.
Darby Bible Translation
Take heed not to do your alms before men to be seen of them, otherwise ye have no reward with your Father who is in the heavens.
English Revised Version
Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father which is in heaven.
Webster's Bible Translation
Take heed that ye do not your alms before men, to be seen by them: otherwise ye have no reward from your Father who is in heaven.
Weymouth New Testament
"But beware of doing your good actions in the sight of men, in order to attract their gaze; if you do, there is no reward for you with your Father who is in Heaven.
World English Bible
"Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven.
Young's Literal Translation
Take heed your kindness not to do before men, to be seen by them, and if not -- reward ye have not from your Father who is in the heavens;
|Matthew Henry's Concise Commentary|
6:1-4 Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.
Verses 1-18. - The relation of our Lord and his disciples to the religion of the day (continued); vide Matthew 5:17, note. (b) Our Lord turns from cases which could be directly deduced from the Law to those which belonged only to recognized religious duty. Of these he instances three: alms (vers. 2-4), prayer (vers. 5-8, 9-15), fasting (vers. 16-18). It is, indeed, true that the performance of these duties on special occasions was implied in the Pentateuch (Deuteronomy 26:12-15); but there are no regulations concerning their observance in ordinary and daily life. These were matters of custom and tradition; to this the Law, in its original aim and method, did not extend. There was therefore the more need for the Law to be supplemented by the instructions of the Jewish leaders. These our Lord does not reject, but only corrects. Verse 1. - Matthew only. Take heed; προσέχετε [δέ] (Westcott and Hort). If "but" is genuine, as is on the whole more probable, our Lord places this warning in close relation to the preceding charge. Aim at "perfection," but beware of mere show. Rather you must consider the estimate that will be formed of you by your Father which is in heaven. That ye do not your alms; Revised Version, your righteousness (so the manuscripts). Although one of the Hebrew words for "righteousness" (צרקה) was used especially for the righteousness of almsgiving (cf. Deuteronomy 6:25, LXX.; and 'Psalms of Solomon,' 9:6, where see Professor Ryle's and Mr. James's note), yet it is improbable that τὴν δικαιοσύνην should here be rendered "alms," because
(1) it has this meaning nowhere else in the New Testament;
(2) the word for "alms" (ἐλεημοσύνη) comes in the next verse;
(3) the emphatic position of τὴν δικαιοσύνην (μὴ ποιεῖν), in contrast to ποιῇς ἐλεημοσύνην (ver. 2), points to it being a collective expression of which the various parts are mentioned in the following verses. The form also of the sentence, "when," etc., at the head of each of the other subjects, (vers. 5,16) shows that these are co-ordinated with ver. 2. Your; in contrast to that of the typical Jews. The limitation implied in ὑμῶν, gives a more partial and probably more external meaning to "righteousness" (cf. Ezekiel 18:22, 24) than is to be seen in the corresponding phrase in 1 John 2:29; 1 John 3:7. To be seen of them (πρὸς τὸ θεαθῆναι αὐτοῖς. Having for your final purpose (cf. Ellicott on 1 Corinthians 9:18) to be gazed at by them (cf. Matthew 23:5; Acts 1:11; and T.R. of Acts 8:18; at. supra, Matthew 5:28). Otherwise (Winer, § 65:3. c). Ye have no reward (Matthew 5:12, note). Of your Father; Authorized Version margin and Revised Version, with; the thought being not that it is given by him, but that it is laid up with him (παρὰ τῷ Πατρὶ ὑμῶν). Perhaps, however, the preposition rather means "in the judgment of" (cf. 1 Peter 2:4). Your Father (Matthew 5:16. note). Notice the frequent repetition of the phrase in this context (Matthew 5:48; Matthew 6:4, 6, 8, 15, 18 bis).
Gill's Exposition of the Entire Bible
Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", &c. which is a very good reading: but then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only; nothing being more common with the Jews than to call alms "righteousness": and whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The account Maimonides (f) gives is as follows, who observes: that
"we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a "righteous" man, the seed of Abraham our father; as it is said, in Genesis 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Proverbs 16:19. Nor shall Israel be redeemed, but by alms, according to Isaiah 1:27. There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.''
Now this work, or duty, they magnify at a very great rate: not content to say (g), that
"he that does alms, does that which is more excellent than all offerings;''
they further affirm (h), that
"giving of alms and beneficence , "are equal to the whole law";''
or, it is all one as if a man performed the whole law. Moreover, they give (i) out,
"that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell".''
Yea, they reckon that this gives a right and title to eternal life (k).
"He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is , "a perfect righteous man".''
Or, as elsewhere (l) expressed,
"let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.''
Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory. Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men,
to be seen of them; not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them,
Jamieson-Fausset-Brown Bible Commentary
Sermon on the Mount—continued.
Mt 6:1-18. Further Illustration of the Righteousness of the Kingdom—Its Unostentatiousness.
General Caution against Ostentation in Religious Duties (Mt 6:1).
1. Take heed that ye do not your alms—But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word—so like the other in Greek—might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness—Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features—in opposition to traditional perversions of it—it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Mt 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Ps 106:3). It refers to the actings of righteousness in the life—the outgoings of the gracious nature—of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" (Joh 15:8).
before men, to be seen of them—with the view or intention of being beheld of them. See the same expression in Mt 5:28. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (Mt 5:16). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.
otherwise ye have no reward of your Father which is in heaven—When all duty is done to God—as primarily enjoining and finally judging of it—He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of—God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.
Almsgiving (Mt 6:2-4).
Matthew 6:1 Parallel Commentaries
Matthew 6:1 NIV
Matthew 6:1 NLT
Matthew 6:1 ESV
Matthew 6:1 NASB
Matthew 6:1 KJV
Bible Hub: Online Parallel Bible