Matthew 6:4

6:4 your Father . . . will reward you: Both now and at the final judgment at the end of history (25:31-46).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 6:4. Ἐν τῷ κρυπτῷ, in secret) The godly shine, but shine in secret.—ὁ Πατήρ σου, thy Father) John Despagne observes, that to employ the possessive pronoun of the first person singular, and say, “MY Father,” is the exclusive privilege of the Only Begotten; but “THY Father” is said to the faithful also; FATHER, or OUR Father,” by the faithful; see Joh 20:17.—ἐν τῷ κρυπτῷ, in secret) He is Himself in secret, and performs His works in secret, and approves most those things which are done in secret. The whole essential being of things,[249] has its existence in secret.—ἀποδώσει, shall reward) This word, without the addition of Αὐτὸς (Himself), expresses a reward awarded by God and not man. This reward is sure: see Mat 6:1. The Αὐτὸς (Himself), appears to have been inserted here, and the ἐν τῷ φανερῲ (openly) in Mat 6:4; Mat 6:6; Mat 6:18, from a fear that the words might have otherwise been rendered, “Thy Father, who seeth that, shall reward thee in secret.”[250]

[249] In the original, “Pii lucent sed latent.”—(I. B.)

[250] Rec. Text has αὐτὸς with D. But BLZabc Vulg. Memph. Versions, and Cyprian omit it. So also ἐν τῷ φανερῷ added in Rec. Text with abc, is omitted in BDZ Vulg. Memph. Versions.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_6:4. Ὁ βλέπων ἐν τῷ κρυπτῷ] who sees, i.e. knows what goes on in secret, where He is equally present. Grotius and Kuinoel arbitrarily take the words to be equivalent to τὰ ἐν τῷ κρ.

αὐτὸς ἀποδώσει σοι] He Himself will reward you, that is, at the Messianic judgment (i.e. ἐν τῷ φανερῷ, 2Co_5:10); αὐτός forms a contrast to the human rewards, which the hypocrites, with their ostentatious ways of acting, managed to secure in the shape of applause from their fellow-men, Mat_6:2.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly--The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See Ti1 5:25; Rom 2:16; Co1 4:5).

Prayer (Mat 6:5-6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Which seeth in secret] We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it.

Shall reward thee openly.] Will give thee the fullest proofs of his acceptance of thy work of faith, and labour of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) That thine alms may be in secret.—Here again we have a principle rather than a rule. Publicity may be a duty, especially in public work. But this—gifts for schools, hospitals, and the like—is hardly contemplated in the word “alms,” which refers rather to acts of mercy, to cases of individual suffering. Ostentation in those acts is what our Lord especially condemns.

Thy Father which seeth in secret.—The attribute which we call the Omniscience of God is commonly dwelt on as calculated to inspire a just fear of the All-seeing One. He sees, we say, the evil deeds that are done in secret. Here it is brought before us as an encouragement and ground of hope. Do we feel isolated, not understood, not appreciated? He sees in secret and will reward.

Shall reward thee openly.—A curious instance of an early attempt to improve on our Lord’s teaching. The adverb “openly” is not found in the best MSS., and is now omitted by most editors. It would seem either as if a false rhetorical taste desired a more complete antithesis, or that the craving for public acknowledgment in the presence of men and angels asserted itself even here, and led men to add to the words of the divine Teacher. It need hardly be said that the addition weakens and lowers the force of the truth asserted. It is not necessarily in this way, “openly,” that God rewards His servants, nor do the words point only to the reward of the last great day. The reward is at once immediate, and, it may be, secret—the hidden manna, the joy with which a stranger doth not intermeddle, and which no man taketh from us.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. himself] God, not man, will reward.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That thine alms may be in secret,.... May be done in secret, and be kept a secret. The allusion seems to be to the secret chamber, where money was brought privately for the relief of the poor.

"There were two chambers in the sanctuary, the one was , "the chamber of secrets", and the other the chamber of vessels: the chamber of secrets was that into which pious persons put "in secret", and the poor children of good men were maintained out of it privately (q).''

The Jews say many things in favour of doing alms privately.

"Greater, (say they (r),) is he that gives alms in secret, than Moses our master.''

They tell us (s), that

"R. Jannai seeing a certain man give Zuz (a piece of money) to a poor man publicly, said unto him, it would have been better, if thou hadst not have given him anything, than to have given him in this manner.''

This was the practice of the ancient religious Jews, to give their alms privately; but the Scribes and Pharisees had brought that practice into disuse, and which our Lord labours to restore; adding, for encouragement,

and thy Father, which seeth in secret; beholds all secret actions, and knows the secret springs of actions,

himself shall reward thee openly; in the great day of account, before angels and men, when all secret things shall be brought to light, and every good man have praise of God. This duty, of giving alms to the poor, is mentioned by Christ before prayer to God; it may be for this reason, because it was usual to give alms before prayer.

"The great, or famous men, among the wise men, used to give a Prutah (a small piece of money) to a poor man before every prayer, and after that they prayed; as it is said, "I shall behold thy face in righteousness" (t).''

(q) Misn. Shekalim, c. 5. sect. 6. Mainnon. Hilch. Eracin, c. 2. sect. 12. (r) T. Bab. Bava Bathra, fol. 9. 2. (s) T. Bab. Chagiga, fol. 5. 1. (t) Maimon. Hilch. Mattanot Anayin, c. 10. sect. 15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

Ver. 4. Thy Father that seeth in secret] And best accepteth of secret service. Son 2:14; "O thou that art in the clefts of the rocks, let me see thy face, let me hear thy voice," &c. {a} He is all eye (πανοφθαλμος), he searcheth the hearts and trieth the reins, those most abstruse and remotest parts of the body, seats of lust: and as he is himself a Spirit, so he loveth to be served like himself, "in spirit and in truth." He sets his eyes upon such, as the word here signifieth, he looketh wishedly, fixedly, steadily; he seeth through and through our secret services, not to find faults in them (for so he may soon do not a few, but those he winks at, where the heart is upright), but to reward them, as a liberal pay-master, "rich to all that call upon him," or do him any other business. {b} "Who is there even among you that shut the door for nought; that kindleth fire upon mine altar for nought?" Mal 1:10; that gives a cup of cold water, and hath not his reward? David would not serve God on free cost, but was he not paid for his pains, and had his cost in again with usury ere the sun went down? Let him but resolve to confess his sins, and God (or ere he can do it) forgiveth him the iniquity of his sin, that in it that did most gall and grieve him, Psa 32:5. Let him but purpose to build God a house, God promiseth thereupon (for his good intentions) to build David a house for ever. So little is there lost by anything that is done or suffered for God. He sends away his servants (that do his work many times, and the world never the wiser) as Boaz did Ruth, with their bosom full of blessings; as David did Mephibosheth, with a royal revenue; as Solomon did the Queen of Sheba, with all the desire of her heart; as Caleb did his daughter Achsa, with upper and nether springs; or as once he did Moses from the mount, with his face shining. He shone bright, but knew not of it; yea, he hides his glorified face with a veil, and had more glory by his veil than by his face. How far are those spirits from this, which care only to be seen! and slighting God’s secret approbation, wish only to dazzle others’ eyes with admiration, not caring for unknown riches! Our Saviour (besides the veil of his humanity) says, "See ye tell no man." It is enough for him that he can say to his Father, "I have glorified thee on earth: I have finished the work that thou gavest me to do," Joh 17:4. His work he accounts a gift; his wages he looks for in another world, Mat 6:5. He was content his "treasures of wisdom should be hidden," Col 2:3. And shall we fret ourselves, when our pittances of piety and charity are not admired? Is it not enough for us that we shall appear with him in glory, and then be rewarded openly? Col 3:3.

Shall reward thee openly] Ay, but when? at the resurrection of the just, Luk 14:14; at that great assize and general assembly he will make honourable mention, in the hearing of angels and men, of all the good deeds of his children; how they have fed the hungry, clothed the naked, &c., that which they had utterly forgotten; not so much as once mentioning their misdoings, Matt. xxv. Yea, he shall take them to heaven with him, where the poor man’s hands have built him a house beforehand, and they shall receive him into everlasting habitations. But what shall he do in the mean while? "feed on faith" (as some read that text, Psa 37:3), live upon reversions. {c} Yea, but while the grass grows the steed starves. But so cannot a merciful man, for he shall have mercy, Mat 5:7; such a mercy as rejoiceth against judgment. Yea, he that can tender mercy to God, may challenge it from God by virtue of his promise; as David doth, "Preserve me, O God, for I am merciful," Psa 86:2. Mercy he shall obtain, 1. In his soul, which shall be like a watered garden, fresh and flourishing. For "the liberal soul shall be made fat; and he that watereth shall be watered himself," Pro 11:25. The spirits of wealth distilled in good works comfort the conscience. 2. So they do the body, too, when sick and languishing, Psa 41:2-3. Mercy is the best cordial, a pillow of repose, a present remedy, Pro 11:17. For if thou draw out thy soul to the hungry, thy health shall spring forth speedily, Isa 58:8; Isa 58:10. 3. For his name: the liberal are renowned in the earth, as Abraham, that free hearted housekeeper, no penny father; and Obadiah, that hid and fed the prophets by fifty in a cave. Zaccheus and Cornelius, Gaius and Onesiphorus, how precious are their names! how sweet their remembrance! Who honours not the memorial of Mary for her spikenard, and of Dorcas for her coats and garments? Act 9:39. Whereas "the vile person shall no more be called liberal" (in Christ’s kingdom), nor Nabal, Nadib, "the churl bountiful," Isa 32:5; Isa 4:1-6. For his estate: the most gainful art is almsgiving, saith Chrysostom. The poor man’s bosom and the orphan’s mouth are the surest chest, saith another. Whatsoever we scatter to the poor, we gather for ourselves, saith a third. {d} What we give to the poor, we lend to the Lord, who accounts himself both gratified and engaged thereby, Pro 19:17. Neither will he fail to bless the liberal man’s stock and store, Deu 15:10, so that his righteousness and his riches together shall endure for ever, Psa 112:3; Psa 5:1-12. Lastly, his seed shall be mighty upon earth, Psa 112:2. The son of such a tenant that paid his rent duly, shall not be put out of his farm, Psa 37:26. And that proverb is proven false by common experience, "Happy is that son whose father goeth to the devil;" for ill-gotten goods usually come to nothing; the third heir seldom enjoyeth them, {e} unless it be here and there one, that by repentance breaketh off, and healeth his father’s sin by mercifulness to the poor, that the property may be altered, and so his tranquillity lengthened. Oh, therefore, that rich men would be "rich in good works, ready to distribute, willing to communicate" (ευμεταδοτους), 1Ti 6:18-19 (which was a piece of praise used to be ascribed to the ancient kings of Egypt). This, this were the way to "lay up for themselves a sure foundation;" yea, to "lay fast hold on eternal life;" when those that withhold their very crumbs shall not obtain a drop with Dives , whom to vex and upbraid, Lazarus was laid in the bosom of liberal Abraham. Artaxerxes Longimanus quod manum haberet alteram longiorem, addere, dictitabat, esse magis regium, quam detrahere. (Plutarch.)

{a} Deus theatrum suum habet in latebris. Bucer.

{b} Thales interrogatus, num lateret Deos homo iniuste agens, respondit, Ne cogitans quidem. Βλεπειν παρα το βαλλειν ωπας, ab adieciendo oculos. Beza.

{c} Non igitur est dispendium eleemosyna sub conscientia Dei data, sed maximum compendium et praeclarissima negotiatio. Musculus. Domum in coelis manus pauperum aedificat. Chrysostom, Pascere fide. Junius.

{d} Eleemosgna ars omnium quae studiosissima. Chrysostom. Manus pauperum gazophylacium Christi. Quicquid pauperibus spargimus nobis colligimus.

{e} De male quae sitis vix gaudet tertius haeres. Horace.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This repaying or rewarding of good works, so often mentioned here by Jesus Christ, clearly evinces that good works are meritorious, and that we may do them with a view to a reward, as David did, propter retributionem. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

4. In secret — Literally in the secret place. God seeth that secret place, and shall reward thee in the open place. Thy good deeds were covered; thy reward shall be before assembled worlds. Shall reward thee — The great principle of reward for good works done with the pure eye to God alone, seems almost forgotten. The fear of claiming merit for our good works and deeds of righteousness for God, has become extreme. Yet evangelically, and by the great condescension of God, a merit, at least a rewardableness, is attributed to deeds of goodness, performed from a right heart, for God. The dollar, nay, the cent, given for Christ from a love for Christ, is an investment which he will repay with an eternal interest.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And thy Father which seeth in secret (comp. ver. 6, note). Himself. Revised "Version omits, with the manuscripts. Shall reward thee; Revised Version, shall recompense thee (apodwsei soi). Shall give to thee in full measure corresponding to the contents of that which is really due. (cf. Isa_65:6, Isa_65:7) When this" recompense" shall be given is not stated. If, as is probable, our Lord is thinking of the" reward" of ver. 1 and Mat_5:12, it would naturally be given at the judgment-day.

Openly. Revised Version omits, with the manuscripts; similarly vers. 6, 18. The interpolation was probably made not only because of the contrast suggested by "in secret," but also to indicate more precisely the time when God would do this.

Hypocrite prayers.

Properly, the hypocrite is simply the "actor;" but the word has come to mean "one who acts a part with a view to deceive others, and get undeserved praise for himself." Standing at prayer was usual. Praying in the synagogues was usual. Praying in the streets, if you happen to be in the streets when the prayer-call sounds, is quite usual in the Mohammedan East of to-day. Our Lord does not reprove these things. Our Lord referred to a bad custom of his day. Men went into the synagogues, and stood apart as if absorbed in prayer, while secretly they were glancing round to see the impression which their superior devotion was making. "Prayer standing is the characteristic of the Jews to this day; and though not often to be seen on the streets in the East, is frequent on shipboard.

I TEST THE CASE SUPPOSED BY THE PROPER OBJECT OF PRAYER, Here is a man who prays so as to draw attention to himself prays for the sake of getting men"s admiration of his praying. Now, is that the proper aim to set before us in praying? Does it matter what our fellowmen may think of us? We ought to pray simply to gain God"s help and blessing. Prayer should be the expression of conscious need; it should be the utterance of fervent desire; it should be wholly concerned with the need, and with God, from whom the supply of the need is sought. "Men heed thee not: men praise thee not. The Master praises; what are men?

II TEST THE CASE SUPPOSED BY THE PROPER SPIRIT OF PRAYER. Prayer is uttered dependence. Prayer is supplication. It is precisely the feeling of dissatisfaction with self which inspires us to pray. And anything like self-exhibition is altogether foreign to prayer. A man must be satisfied with himself who confidently makes an exhibition of himself; and such a man wants nothing, and has nothing to pray for. In illustration of this point, reference may be made to the subtle peril which lies in emotional moods. There is a pride in religious feelings, which gets expression in beautiful prayers; and when pride is at the heart of them they cease to be prayers at all. There is much danger of insincerity in extempore public prayers, which must fail to be real prayers if they are "addressed to an audience," and intended to be admired by them rather than heard and answered by God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

4. αὐτός omitted before ἀποδώσει, (אBL and others) its presence emphasises the reward.

ἐν τῷ φανερῷ inserted in textus receptus after ἀποδώσει σοι, a rhetorical gloss arising from a search after antithesis. For the real antithesis see note.

4. The restored reading in this verse (see above crit. notes) gives the real antithesis which lies in the contrast between reward by God and reward by man, not between secret act and open reward. The repeated ἐν τῷ κρυπτῷ links together the thoughts of the secret act and of the eye that sees things secret.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. ὁ βλ. ἐν τῷ κρυπτῷ] Not to be rendered as if it were τὰ (or σε) ἐν τῷ κρ., or εἰς τὸ κρυπτόν, but as the Eng. Vers., seeth in secret: as we say, in the dark; ἐν introducing the element, or sphere, in which.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. That thy alms may be (done) in secret: and thy Father who sees what is secret shall recompense thee openly.] Cf. Bab. Bathra 9b “He who does alms in secret is greater than Moses our teacher.”

ὁ βαλέπων ἐν τῷ κρυπτῷ] Cf. Sotah 9a “She does it in secret; but the who sits in the secret place, the Most High, looks upon her.”

4. ἁποδώσει σοι] Add ἐν τῷ φανερῷ, E K al S1 a b c f g1 h q. The agreement of the Old Syriac and the Old Latin proves the reading to be an ancient one. And such antithesis is in the style of Mt. Cf. Intro. p. xxxi. If it is genuine here, its occurrence, in some authorities, in vv. 6 and 18 is accounted for as an assimilation to this passage.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.