Mateo 6:1

Filipino Cebuano Bible

1 "Kinahanglan magmatngon kamo nga ang inyong maayong buhat dili ninyo himoon sa atubangan sa mga tawo aron lamang sa pagpasundayag niini ngadto kanila, kay sa ingon niana wala kamoy balus gikan sa inyong Amahan nga anaa sa langit.

Bible Verse Review
  from Treasury of Scripure Knowledge

heed: Matthew 16:6, Mark 8:15, Luke 11:35, Luke 12:1, Luke 12:15, Hebrews 2:1

alms: or, righteousness, Deuteronomy 24:13, Psalms 112:9, Daniel 4:27, 2 Corinthians 9:9, 2 Corinthians 9:10

to be: Matthew 6:5, Matthew 6:16, Matthew 5:16, Matthew 23:5, Matthew 23:14, Matthew 23:28-30, 2 Kings 10:16, 2 Kings 10:31, Ezekiel 33:31, Zechariah 7:5, Zechariah 13:4, Luke 16:15, John 5:44, John 12:43, Galatians 6:12

otherwise: Matthew 6:4, Matthew 6:6, Matthew 5:46, Matthew 10:41, Matthew 10:42, Matthew 16:27, Matthew 25:40, 1 Corinthians 9:17, 1 Corinthians 9:18, Hebrews 6:10, Hebrews 11:26, 2 John 1:8

of your: or, with your, Matthew 6:9, Matthew 5:48

Reciprocal: Ruth 2:12 - recompense 2 Chronicles 15:7 - your work Ecclesiastes 7:16 - Be not Malachi 1:13 - should I accept Matthew 5:12 - for great Matthew 8:4 - See Luke 6:23 - your Luke 11:41 - rather Luke 12:30 - your Luke 14:12 - and a Luke 18:12 - fast John 7:4 - there 1 Corinthians 13:3 - though I bestow 2 Corinthians 8:21 - not Ephesians 6:8 - whatsoever Colossians 3:24 - ye shall Hebrews 11:6 - a rewarder

Gill's Notes on the Bible

Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", c. which is a very good reading: but then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned but alms only; nothing being more common with the Jews than to call alms

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 Genesis 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Proverbs 16:19. Nor shall Israel be redeemed, but by alms, according to Isaiah 1:27. There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.''

Now this work, or duty, they magnify at a very great rate: not content to say g, that

"he that does alms, does that which is more excellent than all offerings;''

they further affirm h, that

"giving of alms and beneficence 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.

f Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14. g T. Bab. Succa, fol. 49. 2. h T. Hieros. Peah, fol. 15. 2, 3. i T. Bab. Gittin, fol. 7. 1, 2. k T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2. l T. Bab. Pesachim, fol. 8. 1, 2.

Barnes' Notes on the Bible

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, Matthew 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 Galatians 2:10; James 1:27; Luke 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 Matthew 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.

Clarke's Notes on the Bible

CHAPTER VI.

Of alms-giving, 1-5.

Of prayer, 6-8.

The Lord's prayer, or model according to which Christians

should pray, 9-13.

Of forgiveness, 14, 15.

Of fasting, 16, 17.

Of laying up treasures, 18-21.

Of the single eye, 22, 23.

The impossibility of serving two masters, 24.

Of contentment and confidence in the Divine providence, 25-32.

Directions about seeking the kingdom of God, 33, 34.

NOTES ON CHAP. VI.

Verse Matthew 6:1. 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, 4to. p. 58, 1671. R. D. Kimchi says that צדקה tsidekeh, Isaiah 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 writ ελεημοσυνην, alms, or δικαιοσυνην, righteousness. I answer: -

"I. That, our Saviour 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 Saviour 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 Saviour 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, Psalms 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 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, Luke 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.

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, &c.