Matthew 6: Words of warning

Major Nigel Bovey reminds us not to give to impress others.

Key texts

• Matthew 6:1-4

For some years, TV and billboard ads for alcoholic drinks have been tagged with the warning: drink responsibly. In his advertising campaign for the Kingdom of Heaven – the Sermon on the Mount – Jesus outlines general principles (Matthew 5:1–20) before moving on to what expected Kingdom behaviour looks like.

In the latter part of Matthew 5, he explains that the Law’s requirements of how to treat people go beyond action and penetrate attitude. In the first part of chapter 6, he examines religious activity – giving, praying and fasting. Verse 1 starts with a taste of prosechō. Religious behaviour comes with a warning: ‘Be careful.’ The Greek word used – prosechō – is Matthew’s favoured word of warning. Seven times he uses it for ‘Beware!’ Literally, the word – ‘pros’ plus ‘echō’ – means ‘to hold to’. It was used by ancient Greek mariners to describe the act of staying on course.

Jesus is saying that being his disciple – a citizen of the Kingdom of Heaven – will involve avoiding real and present dangers. Later, Paul will urge Timothy to hold ‘on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith’ (1 Timothy 1:19).

If our religious activities – and it is very easy to be busy doing religion – are not to flounder, run aground or sink without trace, then we need to beware of – and avoid – the dangers.

Pause and reflect

• How would it feel to spend devoted years of service only to discover that you were on the wrong track and have missed eternal life?

According to the King James Bible, the imminent danger in verse 1 is in the giving of alms: ‘Take heed that ye do not your alms before men, to be seen of them.’

The New International Version, however, states a general principle in verse 1: ‘Be careful not to practise your righteousness in front of others to be seen by them.’ Verse 2 then goes into specifics: ‘So when you give to the needy…’

Whichever version of verse 1 we prefer, the danger is the same – seeking first the approval of others. This strikes at motive.

The world is run on popularity. Democracy is essentially a popularity contest: whoever is more popular – or least unpopular – wins. Populist politics is on the rise. The media is populated by ‘celebrities’. Musical, dancing and cooking careers are forged on TV by popular vote. Billions of social media users gather ‘likes’ and garner ‘friends’.

Jesus says beware of trying to impress people. The One who says ‘blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me’ (Matthew 5:11) now warns of the danger of trying to be popular.

Years ago, the life of a Salvationist was characterised by an abhorrence of worldliness. This was evident in the likes of not wearing fur or feather and not attending football matches. While such behaviour is unthinkable today, there is a timeless worldliness to avoid: seeking popularity.

In verse 2, Jesus reminds us that actions and motives have consequences. The spiritual dynamics of sowing and reaping always apply. Those who court publicity when helping others – with all the fanfare of a brass band – will have ‘received their reward in full’.

If we seek acknowledgement, approval or acclamation, we may well receive heart emojis and ‘likes’ but that is all we’ll get. No ‘well done, good and faithful servant’ (Matthew 25:23) from the Master. We will have sown a show and reaped an applause.

By contrast, under the same sow-reap principle, Jesus says that those who help others secretly will receive God’s reward: ‘Then your Father, who sees what is done in secret, will reward you’ (v4).

Pause and reflect

• Whose affirmation do you need the most?

There is a second danger. It is heartlessness.

‘Give to the needy’ (v2) – or ‘doest thine alms’ (v2 KJV) – comes from the Greek word eleēmosynē, which means ‘the expression of mercy’. It is related to eleēmōn, which means ‘merciful’ (see Matthew 5:7).

The Kingdom of Heaven requires its subjects to have hearts of mercy, compassion, empathy and pity – what Ezekiel describes as hearts of flesh (see Ezekiel 36:26).

In verse 2 of our study passage, Jesus warns that it is possible to ‘do mercy’ – to give to the needy as an unvirtuous virtue signal – without being merciful.

We can do spiritual things with what Ezekiel calls a ‘heart of stone’ (36:26). 

The word for this heartless disconnect is hypocrisy.

Jesus labels those who make a show about their insincere actions as ‘hypocrites’ (v2). The Greek word – hypokritēs – has its origin in the theatre, where it was used to describe someone who interprets a script and plays a part. In time, ‘hypocrite’ became associated with pretending, being two-faced and having double standards.

Pause and reflect

• How much are you play-acting at being a follower of Jesus?

In the New Testament, the word ‘hypocrites’ occurs many times from the lips of Jesus. In Mark 7:6, Jesus defines hypocrisy by quoting Isaiah 29:13: ‘These people honour me with their lips, but their hearts are far from me.’

Throughout the rest of Matthew’s Gospel, Jesus itemises danger areas in which people of faith can be hypocritical: prayer (see 6:5), fasting (see 6:16), exclusivity (see 23:13), legalism (see 23:15), tithing (see 23:23), personal holiness (see 23:25 and 27) and pride of one’s heritage (see 23:29–32). He also says that hypocrites reap what they sow (see Matthew 24:51).

Giving should be an act of a surrendered heart, for which no publicity is required.