SEV Biblia, Chapter 6:1
¶ Mirad que no hagis vuestra limosna delante de los hombres, para ser vistos de ellos; de otra manera no tendris salario acerca de vuestro Padre que est en los cielos.
Clarke's Bible Commentary - Matthew 6:1
Verse 1. That ye do not your alms] dikaiosunhn umwn mh poiein, perform not your acts of righteousness-such as alms- giving, fasting, and prayer, mentioned immediately after. Instead of dikaiosunhn, righteousness, or acts of righteousness, the reading in the text, that which has been commonly received is elehmosunhn, 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, hqdx tsidekeh, righteousness, was a common word for alms among the Jews. Works, 4to. p. 58, 1671. R.
D. Kimchi says that hqdx tsidekeh, Isa. lix. 14, means alms- giving; and the phrase hqdx tn 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 elehmosunhn, alms, or dikaiosunhn, righteousness. I answer:-" I. That, our saviour certainly said hqdx tsidekah, righteousness, (or, in Syriac atqdz 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 hqdx 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 atqdz zidkatha, righteousness, in time three verses next following, and Matthew used the word elehmosunhn, alms; but by what right, I beseech you, should he call it dikaiosunhn, righteousness, in the first verse, and elehmosunhn, 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 hqdx tsidekeh or atqdz 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. xvii. 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 hqdx 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 xi. 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.
John Gill's Bible Commentary
Ver. 1. Take heed that ye do not your alms before men , etc.] Some copies read, take heed that ye do not your righteousness, etc. 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 hqdx , 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 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 f372 , that he that does alms, does that which is more excellent than all offerings; they further affirm f373 , that giving of alms and beneficence hlwk hrwth dgnk , are equal to the whole law; or, it is all one as if a man performed the whole law. Moreover, they give 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 f375 . 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 rwmg qydx , a perfect righteous man.
Or, as elsewhere 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 mans 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.
Matthew Henry Commentary
Verses 1-4 - Our Lord next warned against hypocrisy and outward show in religiou duties. What we do, must be done from an inward principle, that we ma be approved of God, not that we may be praised of men. In these verse we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we ar aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, a first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promis themselves, and a poor reward it is; they did it to be seen of men, an they are seen of men. When we take least notice of our good deed ourselves, God takes most notice of them. He will reward thee; not as master who gives his servant what he earns, and no more, but as Father who gives abundantly to his son that serves him.
Greek Textus Receptus
προσεχετε 4337 5720 V-PAM-2P την 3588 T-ASF ελεημοσυνην 1654 N-ASF υμων 5216 P-2GP μη 3361 PRT-N ποιειν 4160 5721 V-PAN εμπροσθεν 1715 PREP των 3588 T-GPM ανθρωπων 444 N-GPM προς 4314 PREP το 3588 T-ASN θεαθηναι 2300 5683 V-APN αυτοις 846 P-DPM ει 1487 COND δε 1161 CONJ μηγε 3361 PRT-N μισθον 3408 N-ASM ουκ 3756 PRT-N εχετε 2192 5719 V-PAI-2P παρα 3844 PREP τω 3588 T-DSM πατρι 3962 N-DSM υμων 5216 P-2GP τω 3588 T-DSM εν 1722 PREP τοις 3588 T-DPM ουρανοις 3772 N-DPM
Vincent's NT Word Studies
1. Of your Father (para). 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.
Robertson's NT Word Studies
6:1 {Take heed} (prosecete). 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" (dikaiosunn) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (theathnai). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (para t"i patri humwn). Literally "beside your Father," standing by his side, as he looks at it.
