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Text -- Matthew 6:1 (NET)

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Context
Pure-hearted Giving
6:1 “Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven.
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Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

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NET Notes , Geneva Bible

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TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 6:1 - -- Take heed ( prosechete ). The Greek idiom includes "mind"(noun ) which is often expressed in ancient Greek and once in the Septuagint (Job 7:17). In...

Take heed ( prosechete ).

The Greek idiom includes "mind"(noun ) which is often expressed in ancient Greek and once in the Septuagint (Job 7:17). In the New Testament the substantive nous is understood. It means to "hold the mind on a matter,"take pains, take heed. "Righteousness"(dikaiosunēn ) is the correct text in this verse. Three specimens of the Pharisaic "righteousness"are given (alms, prayer, fasting).

Robertson: Mat 6:1 - -- To be seen ( theathēnai ). First aorist passive infinitive of purpose. Our word theatrical is this very word, spectacular performance.

To be seen ( theathēnai ).

First aorist passive infinitive of purpose. Our word theatrical is this very word, spectacular performance.

Robertson: Mat 6:1 - -- With your Father ( para tōi patri humōn ). Literally "beside your Father,"standing by his side, as he looks at it.

With your Father ( para tōi patri humōn ).

Literally "beside your Father,"standing by his side, as he looks at it.

Vincent: Mat 6:1 - -- Of your Father ( παρὰ ) The A. V. implies the source of the reward; but the preposition means with, by the side of; so that the true ...

Of your Father ( παρὰ )

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

Wesley: Mat 6:1 - -- In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which no...

In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts, The right intention and manner of giving alms, Mat 6:1-4. The right intention, manner, form, and prerequisites of prayer, Mat 6:5-15. The right intention, and manner of fasting, Mat 6:16-18. The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, Mat 6:19-34. This verse is a general caution against vain glory, in any of our good works: All these are here summed up together, in the comprehensive word righteousness. This general caution our Lord applies in the sequel to the three principal branches of it, relating to our neighbour, Mat 6:2-4; to God, Mat 6:5-6; and to ourselves, Mat 6:16-18.

Wesley: Mat 6:1 - -- Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and...

Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.

JFB: Mat 6:1 - -- But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence ...

But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Mat 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Psa 106:3). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" (Joh 15:8).

JFB: Mat 6:1 - -- With the view or intention of being beheld of them. See the same expression in Mat 5:28. True, He had required them to let their light so shine before...

With the view or intention of being beheld of them. See the same expression in Mat 5:28. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (Mat 5:16). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.

JFB: Mat 6:1 - -- 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...

When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.

Almsgiving (Mat 6:2-4).

Clarke: Mat 6:1 - -- That ye do not your alms - Δικαιοσυνην υμων μη ποιειν, perform not your acts of righteousness - such as alms-giving, fasting...

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

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

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

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

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

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

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

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

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

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

To whom he answered -

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

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

These things are also recited in the Babylonian Talmud

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

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

Clarke: Mat 6:1 - -- Before men - Our Lord does not forbid public alms-giving, fasting, and prayer, but simply censures those vain and hypocritical persons who do these ...

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

Calvin: Mat 6:1 - -- 1.Beware In this passage, Christ exhorts his people to devote themselves sincerely to good works; that is, to endeavor, with simplicity, to do what i...

1.Beware In this passage, Christ exhorts his people to devote themselves sincerely to good works; that is, to endeavor, with simplicity, to do what is right before God, and not to make a parade before men. 424 A very necessary admonition; for in all virtues the entrance of ambition is to be dreaded, and there is no work so laudable, as not to be in many instances corrupted and polluted by it. Under one class he lays down, by a synecdoche, a general doctrine: for he speaks of alms only, as he speaks shortly afterwards about prayers: though some copies, instead of ἐλεημοσύνην, alms, read δικαιοσύνην , righteousness, which is also the rendering of the old translator. But the difference is of little moment: for in either way there is no room to doubt, that the design is, to correct the disease of ambition, when, in doing what is right, we seek glory from men.

TSK: Mat 6:1 - -- heed : Mat 16:6; Mar 8:15; Luk 11:35, Luk 12:1, Luk 12:15; Heb 2:1 alms : or, righteousness, Deu 24:13; Psa 112:9; Dan 4:27; 2Co 9:9, 2Co 9:10 to be :...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 6:1 - -- Take heed that ye do not your alms - The word "alms"here denotes liberality to the poor and needy. In the margin, as in the best editions of th...

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

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

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

Poole: Mat 6:1 - -- Mat 6:1-4 Christ continuing his sermon, giveth directions about alms giving, Mat 6:5-13 prayer, Mat 6:14-15 forgiving our brethren, Mat 6:16-18 ...

Mat 6:1-4 Christ continuing his sermon, giveth directions about

alms giving,

Mat 6:5-13 prayer,

Mat 6:14-15 forgiving our brethren,

Mat 6:16-18 fasting,

Mat 6:19-21 laying up treasure in heaven,

Mat 6:22-23 keeping a single eye,

Mat 6:24-31 and exhorteth not to be anxious about worldly things,

but principally to seek God’ s kingdom and

righteousness.

Alms are any acts of kindness freely done by us for the relief of any that are in distress and misery, which, when they are done from a principle of love to God, his precepts commanding them, obedience in faith to his promises made to the giving of them, and that he may be glorified, are truly good works, acts of religion, and acceptable to God, Act 10:31 , though meritorious of nothing from him; otherwise they are merely acts of humanity and morality, to the reward of which God is by no promise obliged. Therefore Christ’ s disciples are obliged to take heed, that in the doing of their alms, though they may do them before men, God may he glorified, Phi 2:15 1Pe 2:12 ; yet they do them not before men on purpose that they should take notice of them, and applaud them for them, for God rewardeth no action of which he is not the end.

Lightfoot: Mat 6:1 - -- 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.   [Take ...

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.   

[Take heed, that ye do not your alms, etc.] It is questioned, whether Matthew writ alms; or righteousness. I answer;   

I. That our Saviour certainly said righteousness...I make no doubt at all; but that that word could not be otherwise understood by the common people than of alms; there is as little doubt to be made. For although the word righteousness; according to the idiom of the Old Testament, signifies nothing else than righteousness; yet now, when our Saviour spoke those words, it signified nothing so much as alms.   

II. Christ used also the same word righteousness in the three verses next following, and Matthew used the word alms; but by what right, I beseech you, should he call it righteousness; in the first verse, and alms in the following, -- when Christ every where used one and the same word? Matthew might not change in Greek, where our Saviour had not changed in Syriac.   

Therefore we must say, that the Lord Jesus used the word righteousness in these four first verses: but that, speaking in the dialect of common people, he was understood by the common people to speak of alms.   

Now they called alms by the name of righteousness; in that the Fathers of the Traditions taught, and the common people believed, that alms conferred very much to justification. Hear the Jewish chair in this matter:   

"For one farthing, given to a poor man in alms, a man is made partaker of the beatifical vision." Where it renders these words [ul Psa_17:15] 'I shall behold thy face in righteousness;' after this manner; 'I shall behold thy face because of alms.'   

One saith, "This money goes for alms; that my sons may live, and that I may obtain the world to come."   

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

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

"Monobazes the king bestowed his goods liberally upon the poor, and had these words spoke to him by his kinsmen and friends, 'Your ancestors increased both their own riches and those that were left them by their fathers; but you waste both your own and those of your ancestors.' To whom he answered, 'My fathers laid up their wealth on earth; I lay up mine in heaven; as it is written, Truth shall flourish out of the earth, but righteousness shall look down from heaven. My fathers laid up treasure that bears no fruit; but I lay up such as bear fruit; as it is said, It shall be well with the just, for they shall be at the fruit of their works. My fathers treasured up where power was in their hands; but I where it is not; as it is said, Justice and judgment is the habitation of his throne. My fathers heaped up for others; I for myself; as it is said, And this shall be to thee for righteousness. They scraped together for this world; I for the world to come; as it is said, Righteousness shall deliver from death.' " These things are also recited in the Babylonian Talmud.   

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

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

"R. Jannai saw one giving money openly to a poor man; to whom he said, It is better you had not given at all, than so to have given."   

[Otherwise ye have no reward.] He therefore seems the rather to speak of a reward, because they expected a reward for their alms-doing without all doubt; and that, as we said, for the mere work done.   

"R. Lazar was the almoner of the synagogue. One day going into his house, he said, 'What news?' They answered, 'Some came hither, and ate and drank, and made prayers for thee.' 'Then,' saith he, 'there is no good reward.' Another time going into his house, he said, 'What news?' It was answered, 'Some others came, and ate and drank, and railed upon you.' 'Now,' saith he, 'there will be a good reward.' "

Haydock: Mat 6:1 - -- Your justice; [1] in the common Greek copies, your alms, which seems to be the sense in this place. (Witham) --- Hereby it is plain that good works ...

Your justice; [1] in the common Greek copies, your alms, which seems to be the sense in this place. (Witham) ---

Hereby it is plain that good works are justice, and that man doing them doth justice, and is thereby just and justified, and not by faith only. All which justice of a christian man, our Saviour here compriseth in the three eminent good works, alms deeds, prayer, and fasting. (St. Augustine lib. perf. just. chap. viii.) So that to give alms is to do justice, and the works of mercy are justice. (St. Augustine, in Psalm xlix, ver. 5.) (Bristow) ---

St. Gregory says, that the man who by his virtuous actions would gain the applause of men, quits at an easy rate a treasure of immense value; for, with what he might purchase the kingdom of heaven, he only seeks to acquire the transitory applause of mortals. This precept of Christ, says St. John Chrysostom, beautifully evinces the solicitude and unspeakable goodness of God, lest we should have the labour of performing good works, and on account of evil motives be deprived of our reward. (Hom. xix.) "Shut up alms in the heart of the poor." (Ecclesiasticus xxix. 15.)

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[BIBLIOGRAPHY]

Justitiam. In almost all Greek copies, Greek: eleemosunen.

Gill: Mat 6:1 - -- 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: ...

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 צדקה, "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 Gen 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Pro 16:19. Nor shall Israel be redeemed, but by alms, according to Isa 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 כנגד התורה כולה, "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 צדיק גמור, "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,

otherwise, ye have no reward of your Father, which is in heaven. You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own. When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 6:1 Grk “before people in order to be seen by them.”

Geneva Bible: Mat 6:1 Take heed that ye do not your ( 1 ) alms before men, to be seen of them: otherwise ye have no ( a ) reward of your Father which is in heaven. ( 1 ) A...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 6:1-34 - --1 Christ continues his sermon on the mount, exhorting not to be careful for worldly things,33 but to seek God's kingdom.

Maclaren: Mat 6:1-5 - --Trumpets And Street Corners 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...

MHCC: Mat 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 approve...

Matthew Henry: Mat 6:1-4 - -- As we must do better than the scribes and Pharisees in avoiding heart-sins, heart-adultery, and heart-murder, so likewise in maintaining and keeping...

Barclay: Mat 6:1 - --To the Jew there were three great cardinal works of the religious life, three great pillars on which the good life was based--almsgiving, prayer and...

Constable: Mat 5:1--8:1 - --B. Jesus' revelations concerning participation in His kingdom 5:1-7:29 The Sermon on the Mount is the fi...

Constable: Mat 5:17--7:13 - --3. The importance of true righteousness 5:17-7:12 Jesus had just been speaking about the importa...

Constable: Mat 6:1-18 - --Righteousness and the Father 6:1-18 Jesus moved from correcting popular misinterpretatio...

Constable: Mat 6:1 - --A basic principle 6:1 Remember that "righteousness" means what is in harmony wit...

College: Mat 6:1-34 - --MATTHEW 6 6. Practicing Greater Righteousness Before God (6:1-18) Jesus now moves from a " greater righteousness" expressed in relationship to other...

McGarvey: Mat 6:1-18 - -- XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision E. ALMSGIVING, PRAYER, AND FASTING TO BE PERFORMED SINCERELY,...

Lapide: Mat 6:1-34 - --CHAPTER 6 Take heed. &c. Instead of alms, some Greek Codices read δικαιοσύνην, righteousness, or justice. This is the reading of the S...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 6 (Chapter Introduction) Overview Mat 6:1, Christ continues his sermon on the mount, exhorting not to be careful for worldly things, Mat 6:33. but to seek God’s kingdom.

Poole: Matthew 6 (Chapter Introduction) CHAPTER 6

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 6 (Chapter Introduction) (Mat 6:1-4) Against hypocrisy in almsgiving. (Mat 6:5-8) Against hypocrisy in prayer. (Mat 6:9-15) How to pray. (Mat 6:16-18) Respecting fasting. ...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 6 (Chapter Introduction) Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in th...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 6 (Chapter Introduction) The Reward Motive In The Christian Life (Mat_6:1-18) When we study the opening verses of Matt 6, we are immediately confronted with one most importa...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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