TRV
See on the biblical-era map
Study This Verse
Commentary on Matthew 6 verses 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 up heart-religion, doing what we do from an inward, vital principle, that we may be approved of God, not that we may be applauded of men; that is, we must watch against hypocrisy, which was the leaven of the Pharisees, as well as against their doctrine, Luk 12:1. Almsgiving, prayer, and fasting, are three great Christian duties - the three foundations of the law, say the Arabians: by them we do homage and service to God with our three principal interests; by prayer with our souls, by fasting with our bodies, by alms-giving with our estates. Thus we must not only depart from evil, but do good, and do it well, and so dwell for evermore.
Now in these verses we area cautioned against hypocrisy in giving alms. Take heed of it. Our being bid to take heed of it intimates that it is sin. 1. We are in great danger of; it is a subtle sin; vain-glory insinuates itself into what we do ere we are aware. The disciples would be tempted to it by the power they had to do many wondrous works, and their living with some that admired them and others that despised them, both which are temptations to covet to make a fair show in the flesh. 2. It is a sin we are in great danger by. Take heed of hypocrisy, for if it reign in you, it will ruin you. It is the dead fly that spoils the whole box of precious ointment.
Two things are here supposed,
I. The giving of alms is a great duty, and a duty which all the disciples of Christ, according to their ability, must abound in. It is prescribed by the law of nature and of Moses, and great stress is laid upon it by the prophets. Divers ancient copies here for tēn eleēmosunēn - your alms, read tēn dikaiosunēn - your righteousness, for alms are righteousness, Psa 112:9; Pro 10:2. The Jews called the poor's box the box of righteousness. That which is given to the poor is said to be their due, Pro 3:27. The duty is not the less necessary and excellent for its being abused by hypocrites to serve their pride. If superstitious papists have placed a merit in works of charity, that will not be an excuse for covetous protestants that are barren in such good works. It is true, our alms-deeds do not deserve heaven; but it is as true that we cannot go to heaven without them. It is pure religion (Jam 1:27), and will be the test at the great day; Christ here takes it for granted that his disciples give alms, nor will he own those that do not.
II. That it is such a duty as has a great reward attending it, which is lost if it be done in hypocrisy. It is sometimes rewarded in temporal things with plenty (Pro 11:24, Pro 11:25; Pro 19:17); security from want (Pro 28:27; Psa 37:21, Psa 37:25); succour in distress (Psa 41:1, Psa 41:2); honour and a good name, which follow those most that least covet them, Psa 112:9. However, it shall be recompensed in the resurrection of the just (Luk 14:14), in eternal riches.
Quas dederis, solas semper habebis, opes.
The riches you impart form the only wealth you will always retain.
- Martial.
This being supposed, observe now,
1.What was the practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms when men see us; we may do it; but not that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses, sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse.
Now the doom that Christ passes upon this is very observable; Verily I say unto you, they have their reward. At first view this seems a promise - If they have their reward they have enough, but two words in it make it a threatening.
(1.)It is a reward, but it is their reward; not the reward which God promises to them that do good, but the reward which they promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men; they chose their own delusions with which they cheated themselves, and they shall have what they chose. Carnal professors stipulate with God for preferment, honour, wealth, and they shall have their bellies filled with those things (Psa 17:14); but let them expect no more; these are their consolation (Luk 6:24), their good things (Luk 16:25), and they shall be put off with these. "Didst thou not agree with me for a penny? It is the bargain that thou art likely to abide by."
(2.)It is a reward, but it is a present reward, they have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter. Apechousi ton misthon. It signifies a receipt in full. What rewards the godly have in this life are but in part of payment; there is more behind, much more; but hypocrites have their all in this world, so shall their doom be; themselves have decided it. The world is but for provision to the saints, it is their spending-money; but it is pay to hypocrites, it is their portion.
2.What is the precept of our Lord Jesus about it, Mat 6:3, Mat 6:4. He that was himself such an example of humility, pressed it upon his disciples, as absolutely necessary to the acceptance of their performances. "Let not thy left hand know what thy right hand doeth when thou givest alms." Perhaps this alludes to the placing of the Corban, the poor man's box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right-hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention. The right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but, "whatever kindness thy right hand doeth to the poor, let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will give thee a good name." In omnibus factis, re, non teste, moveamur - In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let others know what we do; no, not those that stand at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vain-glory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them: When saw we thee an hungered, or athirst?
3.What is the promise to those who are thus sincere and humble in their alms-giving. Let thine alms be in secret, and then thy Father who seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them (Psa 38:14, Psa 38:15), so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God sees in secret. But this is not all; not only the observation and praise, but the recompence is of God, himself shall reward thee openly. Note, They who in their alms-giving study to approve themselves to God, only turn themselves over to him as their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed; himself shall reward, he will himself be the Rewarder, Heb 11:6. Let him alone to make it up in kind or kindness; nay, he will himself be the Reward (Gen 15:1), thine exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him. Nay, he shall reward thee openly, if not in the present day, yet in the great day; then shall every man have praise of God, open praise, thou shall be confessed before men. If the work be not open, the reward shall, and that is better.
For this reason we are enjoined to ask what is sufficient for the preservation of the substance of the body: not luxury, but food, which restores what the body loses, and prevents death by hunger; not tables to inflame and drive on to pleasures, nor such things as make the body wax wanton against the soul; but bread, and that, too, not for a great number of years, but what is sufficient for us to-day.
(Comm. in Tim. 4, 8.) The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.
Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.
"Therefore when thou doest thine alms," saith He, "do not sound a trumpet before thee, as the hypocrites do."
Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show of them hereby.
And well hath He called them "hypocrites" for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering.
It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end.
Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act.
"Let not thy left hand know," saith He, "what thy right hand doeth."
Here again His enigmatical meaning is not of the hands, but He hath put the thing hyperbolically. As thus: "If it can be," saith He, "for thyself not to know it, let this be the object of thine endeavor; that, if it were possible, it may be concealed from the very hands that minister." It is not, as some say, that we should hide it from wrong-headed men, for He hath here commanded that it should be concealed from all.
And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,
"Thy Father which seeth in secret shall reward thee openly."
Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. "For what," saith He, "dost thou wish? is it not to have some to be spectators of what is going on? Behold then, thou hast some; not angels, nor archangels, but the God of all." And if thou desire to have men also as spectators, neither of this desire doth He deprive thee at the fitting season, but rather in greater abundance affords it unto thee. For, if thou shouldest now make a display, thou wilt be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if thou take pains to lie hid now, God Himself will then proclaim thee in the presence of the whole universe. Wherefore above all, if thou wilt have men see thy good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn thee as vainglorious; when they see thee crowned, so far from condemning, they will even admire thee, all of them. When therefore by waiting a little, thou mayest both receive a reward, and reap greater admiration; consider what folly it is to cast thyself out of both these; and while thou art seeking thy reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father hath the power both to crown and to punish.
And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.
Let not thy left hand know what thy right hand doeth, is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your sight, that is what you should most strive after.
If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.
(Vers. 3, 4.) But when you give alms, let not your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you.
Amen I say to you, they have received their reward. Not God's reward, but their own. For they have been praised by men, for whom they have exercised virtues.
He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do.
A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.
A hypocrite is one who pretends to be something one is not. This person pretends to be righteous yet shows no evidence of righteousness. All attention is focused on how one is being perceived or praised by others. Even pretenders may receive this praise precisely while they are deceiving those to whom they seem to be good. But they receive no reward from God the searcher of the heart—only reproach for their deceit. They may have a human reward, but from God they hear, “Depart from me, you workers of deceit. You may speak my name, but you do not do my works.” So you receive your reward with others, you have received the glory of others—so what? If you do good for the express purpose of having human glory, what good have you? The praise of others need not even be sought by one who acts rightly. We ought to follow one who acts rightly, profiting by imitating what we praise.
The intent with which He said all this is shown in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openly.
But in the Greek copies, which are earlier, we have not the word openly.
That your alms may be in secret. What else is meant by in secret, but just in a good conscience, which cannot be shown to human eyes, nor revealed by words? Since, indeed, the mass of men tell many lies. And therefore, if the right hand acts inwardly in secret, all outward things, which are visible and temporal, belong to the left hand. Let your alms, therefore, be in your own consciousness, where many do alms by their good intention, even if they have no money or anything else which is to be bestowed on one who is needy. But many give alms outwardly, and not inwardly, who either from ambition, or for the sake of some temporal object, wish to appear merciful, in whom the left hand only is to be reckoned as working. Others again hold, as it were, a middle place between the two; so that, with a design which is directed Godward, they do their alms, and yet there insinuates itself into this excellent wish also some desire after praise, or after a perishable and temporal object of some sort or other. But our Lord much more strongly prohibits the left hand alone being at work in us, when He even forbids its being mixed up with the works of the right hand: that is to say, that we are not only to beware of doing alms from the desire of temporal objects alone; but that in this work we are not even to have regard to God in such a way as that there should be mingled up or united therewith the grasping after outward advantages. For the question under discussion is the cleansing of the heart, which, unless it be single, will not be clean. But how will it be single, if it serves two masters, and does not purge its vision by the striving after eternal things alone, but clouds it by the love of mortal and perishable things as well? Let your alms, therefore, be in secret; and your Father, who sees in secret, shall reward you. Altogether most righteously and most truly. For if you expect a reward from Him who is the only Searcher of the conscience, let conscience itself suffice you for meriting a reward. Many Latin copies have it thus, And your Father who sees in secret shall reward you openly; but because we have not found the word openly in the Greek copies, which are earlier, we have not thought that anything was to be said about it.
Another hermit said: ‘Unless the miller blindfolds the donkey in the treadmill, it will turn round and eat the corn. God has mercifully blindfolded us, so that we cannot see the good that we do, for then we should perhaps praise ourselves and lose our reward. That is why we are left for a time with bad thoughts, so that when we see them, we judge and condemn ourselves. Those very thoughts are the cloth that blindfolds us and prevents goodness from being seen. When a man accuses himself, he does not lose his reward.’
A brother said to Poemen, ‘If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.’ The hermit said to him, ‘Even if it is done to please men, we still ought to give our brothers what they need.’ He told him this parable: ‘In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?’ The brother answered, ‘The one who sowed seed, even if the harvest was poor.’ He said, ‘It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.’
What shall you receive from God, who have given God nothing? What is done for God's sake is given to God, and received by Him; but what is done because of men is cast to the winds. But what wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God's sake, otherwise he would rather reproach than commend you. Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one's heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.
(Hom. xv.) He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only.
The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded.
The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ's right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it.
For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shown the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there show favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes.
(Mor. xxxi. 13.) It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation.
(Etym. x. ex Aug. Serm.) The name 'hypocrite' is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games.
When will He reward you? When all things are revealed clearly and openly, and then you will be not merely rewarded, but glorified.
(non occ.) In the words, in the streets and villages, he marks the public places which they selected; and in those, that they may receive honour of men, he marks their motive.
Continue studying Matthew 6:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 6:4 concludes Jesus' instruction on almsgiving, emphasizing that true acts of charity should be performed in secret, driven by a pure heart rather than a desire for human recognition. It assures believers that God, who sees all hidden deeds and motives, will faithfully and publicly reward such sincere devotion, contrasting divine approval with fleeting human praise.
CONTEXT
Literary Context: This verse is the culmination of Jesus' teaching on almsgiving, which begins in Matthew 6:1. In Matthew 6:2, Jesus explicitly warns against those who sound trumpets to announce their alms, likening them to "hypocrites" who have already received their full reward in human applause. Matthew 6:3 then offers a hyperbolic instruction to give so secretly that "your left hand does not know what your right hand is doing," underscoring the radical call to humility and hiddenness in generosity. Matthew 6:4 provides the theological rationale and promise for such hidden acts, setting the stage for similar instructions on prayer (Matthew 6:5-6) and fasting (Matthew 6:16-18) later in the chapter, all part of the broader Sermon on the Mount.
Historical & Cultural Context: In first-century Jewish society, acts of charity (almsgiving) were considered highly meritorious and a significant part of religious devotion, alongside prayer and fasting. It was common for synagogues to have alms boxes, and public displays of piety, though not always condemned, could sometimes be motivated by a desire for social status or honor. The "hypocrites" (Greek: hypokritai, meaning "actors" or "pretenders") Jesus refers to were likely those who performed religious duties performatively, seeking the praise of men rather than the approval of God. Jesus' teaching here challenges the prevailing cultural tendency to seek outward validation for spiritual acts, redirecting the focus to the internal disposition of the heart and the unseen audience of God. This counter-cultural emphasis highlights the radical nature of Kingdom ethics, which often inverted conventional societal values.
Key Themes: This verse powerfully contributes to several key themes within the Sermon on the Mount and the broader Gospel of Matthew. The overarching theme is that of true righteousness versus superficial piety, emphasizing that God values the heart's motive above outward performance. It underscores God's omniscience and omnipresence, revealing Him as the Father who "sees in secret," implying His intimate knowledge of every hidden act and intention. The concept of divine reward is central, contrasting the fleeting praise of men with the enduring and certain recompense from God. This promise of an "open" reward serves as an encouragement for sincere, humble devotion. Furthermore, the passage promotes humility as a foundational virtue, encouraging believers to avoid self-promotion and to give glory to God alone, aligning with Jesus' teaching that those who humble themselves will be exalted (e.g., Matthew 23:12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 6:4 employs several potent literary devices. Contrast is central, setting up a clear dichotomy between giving in "secret" and being rewarded "openly." This highlights the difference between human and divine perspectives and rewards. There is also a strong element of Parallelism, specifically Antithetical Parallelism, where the hidden act of the believer is juxtaposed with the visible action of God's reward. The phrase "thy Father which seeth in secret" uses Personification to attribute the human capacity of "seeing" to God, emphasizing His active and intimate awareness of human deeds. This also functions as an Anthropomorphism, describing God in human terms to make His nature more comprehensible. The entire verse functions as a Proverbial Statement, offering a concise, memorable truth about righteous living and divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of Christian ethics, moving beyond mere outward compliance to an emphasis on the heart's disposition. It teaches that true righteousness is not about public performance but about sincere devotion to God, who alone can discern the true motives of the heart. The promise of God's "open" reward serves as a powerful incentive for genuine humility and trust, reminding believers that their ultimate audience and rewarder is not humanity, but the all-seeing Father. This principle extends beyond almsgiving to all areas of life, encouraging a lifestyle where actions are performed for God's glory rather than personal acclaim.
REFLECTION AND APPLICATION
Matthew 6:4 serves as a profound challenge to our natural inclination for recognition and applause. In a world increasingly driven by social media and public validation, Jesus' call to "secret" giving is counter-cultural and deeply liberating. It invites us to examine the true motives behind our good deeds: Are we serving God or seeking the praise of people? This verse encourages a radical reorientation of our hearts, reminding us that genuine generosity and service are not about what we get back from others, but about honoring God who sees all. It fosters a spirit of humility, freeing us from the burden of performance and allowing us to find our greatest reward in the approval of our heavenly Father. Living out this verse means cultivating a quiet faithfulness, trusting that God's acknowledgment is far more valuable and enduring than any human commendation.
Questions for Reflection
FAQ
Does "secret" giving mean I should never tell anyone about my charitable acts?
Answer: Not necessarily. The emphasis of Matthew 6:4 is on the motive behind the giving, not on absolute secrecy. Jesus condemns giving for the purpose of being seen and praised by others, as those who do so "have received their reward" (Matthew 6:2). The primary goal is to ensure that the glory goes to God, not to oneself. There are instances in Scripture where good deeds are made known for the purpose of glorifying God (e.g., Matthew 5:16) or encouraging others. However, the default posture should be humility and a lack of self-promotion, trusting that God sees and will reward. The key is to discern whether the disclosure of an act is for self-exaltation or for the genuine advancement of God's kingdom and the encouragement of others.
CHRIST-CENTERED FULFILLMENT
Matthew 6:4, like much of the Sermon on the Mount, reveals the radical nature of the Kingdom of God, which Jesus inaugurated. It calls for a righteousness that surpasses that of the scribes and Pharisees (Matthew 5:20), a righteousness rooted in the heart and motivated by love for God, rather than outward performance. Jesus Himself perfectly embodied this principle: His greatest acts of love and sacrifice, culminating in His death on the cross, were not performed for human applause but out of obedience to His Father and love for humanity (Philippians 2:8). Though His sacrifice was publicly displayed, its ultimate purpose was to glorify the Father and redeem humanity, not to gain personal acclaim. The "open reward" promised by the Father is ultimately realized in the resurrection and exaltation of Christ (Philippians 2:9-11), and it is through our union with Him that believers participate in this divine recognition. Our secret acts of love and sacrifice, done in imitation of Christ and empowered by His Spirit, are seen by the Father and will be openly acknowledged in the new heaven and new earth, where Christ reigns supreme (Revelation 21:3-4).