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Explanation for:
Matthew
6
:
1
Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven.
12
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{"arr":[{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Only Begotten instructs us to refrain from performing acts of charity in front of others, not because we ought to feel embarrassed about helping the needy among our fellow believers, but rather to avoid seeking temporal praise like the prideful Pharisees. The true reward for our faith and generous giving is anticipated from God in the future, who values the spirit of the gift more than the gift itself. This is illustrated by the example of the poor widow who contributed two small coins to the treasury."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Ultimately, the Redeemer confronts the most destructive of passions—vainglory, a tumultuous obsession that can even engulf the righteous. Initially, He refrains from directly addressing this vice, recognizing that it is pointless to instruct on attaining perfection without first encouraging individuals to fulfill their obligations. Once He has already fostered devotion, He then removes the subtle malady that compromises it. This ailment does not surface abruptly; it manifests after we have accomplished much of what has been commanded. Therefore, it was essential to establish virtue prior to uprooting the vice that threatens its yield.\\n\\nHow does the Redeemer commence His discourse? He speaks first of fasting, prayer, and acts of charity, as pride often intertwines with these practices. For instance, the Pharisee took pride in his fasting when he declared, \\"I fast twice a week; I give a tenth of all that I get\\" (Luke 18:12). Even in his prayers, he sought self-importance, performing them for public admiration. Without anyone else present, he attempted to elevate himself above the tax collector, saying, \\"I thank You that I am not like other men, extortionists, unjust, adulterers, or even like this tax collector\\" (Luke 18:11).\\n\\nObserve how the Redeemer initiates His teaching. It is as though He intends to address a cunning and fearsome beast that can suddenly ensnare the unwary. \\"Listen,\\" He urges, \\"let your deeds of charity be done in secret.\\" Paul similarly cautions the Philippians, \\"Beware of the dogs\\" (Philippians 3:2). This predator approaches stealthily, quietly dispersing and consuming all the goodness within us. Therefore, after Christ has delivered an elaborate message on charity, highlighting God’s example of giving light to both the righteous and the wicked, and encouraging His listeners to be generous, He ultimately removes everything that could jeopardize this good olive tree.\\n\\nThus, He declares, \\"Take heed that your alms are not done before men,\\" for the alms rendered publicly are not truly the alms of God. When He advises, \\"You shall not do it before men,\\" He adds, \\"that you may be seen by them.\\" These last statements may seem synonymous with the first. However, a thoughtful examination reveals that the latter conveys a deeper meaning, emphasizing great caution and discernment. In truth, one may perform good deeds in the presence of others without doing so for the sake of being noticed, just as one might refrain from public deeds while seeking recognition. This underscores that God assesses not our actions but our intentions. If this crucial distinction were overlooked, the command regarding charity could confuse many, as it is not always feasible for everyone to give alms privately. Thus, in alleviating you from this obligation, the Redeemer assigns rewards or penalties not for the act itself, but for the motives behind it.\\n\\nShould you contemplate what benefit it brings if someone else observes, Christ responds, \\"I do not seek such things; I desire your intent and your manner.\\" His aim is to transform the heart, liberating it from all afflictions. After forbidding the giving of alms for selfish reasons and revealing the harm that accompanies such actions, along with their futility, He further stimulates His listeners' minds by invoking the image of the Father in heaven, indicating that He does not merely delineate the danger but also enlightens them by reminding them of their Heavenly Father. \\"You will have no reward,\\" He asserts, \\"from your Father who is in heaven.\\" Yet, He does not stop there; He deepens their distaste for vanity in other ways. Just as He previously highlighted the tax collectors and Gentiles to shame those who mimic their behavior, here, He also refers to hypocrites."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Christ alleviates all anxiety regarding worldly matters and instructs those filled with hope for what lies ahead not to seek the admiration of others by showcasing their good deeds or seeking acknowledgment for praying in public. Instead, they should cultivate the fruit of righteous actions within the awareness of their faith. For those who pursue human recognition will receive only the accolades they anticipate from others, while those who aspire to gain God’s favor will be rewarded by Him with enduring patience."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"What can one expect from God if they have not offered Him anything? Every action performed for God is indeed a gift to Him, and He graciously receives it. In contrast, deeds done solely for human approval are ultimately futile and bring no benefit to anyone. For what is human praise if not the fleeting sound of the wind? When individuals cease to speak truthfully, their fruits dwindle because they have acted to seek admiration from others. There is no wisdom in offering something while lending an ear to hollow words, nor in forsaking the eternal rewards from God in the heavens for mere fleeting compliments from people. It is far more prudent to do nothing than to perform acts for human recognition. One who refrains from action may not attain heaven, yet they will not lose anything in this life; conversely, those who act for human acknowledgment gain nothing in the next life while losing out on true rewards."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"A person is insincere who, when donating to the needy, sounds a trumpet to draw attention to his act. Similarly, one who fasts and adopts a sorrowful expression to visibly convey his hunger is also lacking in authenticity. Additionally, the one who prays in public spaces and on busy streets to be observed by others is likewise a deceiver. From this, we gather that insincere individuals are those who perform actions solely to receive praise or honor from others. It appears to me that when someone says to his brother, ‘Let me remove the speck from your eye,’ Matthew 7:4, he does so out of a desire for self-importance, wanting to present himself as righteous. Thus, the Lord admonishes him, saying ‘Hypocrite, first take the beam out of your own eye,’ Matthew 7:5. Hence, in God’s view, it is not the act of virtue itself that is acknowledged, but the motivation behind it. If you have deviated slightly from the righteous path, it makes little difference whether you turn to the left or to the right, if you have lost sight of the true direction."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"I find it perplexing how you have adopted such a flawed perspective, which seems to originate from others rather than your own reasoning. I doubt you have truly descended into such profound irrationality as to believe that those who give to the needy publicly are somehow worse than those who do not give at all. Allow me to share my own viewpoint on this matter. True mercy is demonstrated by those who do good deeds while keeping the suffering of others private. When someone acts out of a pure desire to do good, they merit a higher reward than one who seeks a reward merely for their actions. If their motivation is the hope of divine acknowledgment, they will be honored appropriately. Conversely, if their intention is to gain public admiration, they will receive the recognition they seek. However, those who perform good works neither for the merit of goodness itself, nor for God’s reward, nor for human praise, might as well be considered less than human, akin to malevolent spirits. So, I ask you, in light of the Divine instruction that advises against performing acts of charity in public view, why do you condemn those who act out of a desire for recognition? Consider this: the individual who maintains purity for the sake of human approval stands in a higher place than one who fails to uphold that standard, even for the sake of glory. Indeed, the one who acts out of a desire for recognition is better off than someone who does not act at all; the former feels shame in the presence of others, while the latter remains unashamed before both humanity and God.\\n\\nIn response to your question regarding whether it is possible for someone to give alms without being seen, I affirm that Christ tests the true motivation of the giver. The one who seeks to please others in order to gain praise primarily acts for their own recognition. It is not all individuals whose charitable acts are visible who do so for the sake of visibility; it is only those who crave admiration and share their deeds to gain it. While it is inevitable that such actions become known, the giver should not declare their generosity publicly, as doing so dishonors the recipients and seeks a reward for themselves."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Elevated to the utmost virtue of love, the Lord now opposes the pride that often accompanies righteous deeds. Observe His warning: “Beware!” as though addressing a ferocious predator. Take care, lest it shatter you. However, if you practice compassion in the sight of others, not for the purpose of seeking admiration, you will not face condemnation. Yet, if your focus is on vanity, even if your actions seem concealed, you will be judged. The Lord evaluates and either corrects or rewards the motives behind our actions."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Having established the virtues within us, He also seeks to eliminate the dangerous passions that can accompany them, particularly the temptation of pride. This pride emerges not prior to, but subsequent to the performance of good deeds, manifesting as the desire for recognition. To illustrate this, He addresses the acts of charity, prayer, and fasting—virtues that are particularly susceptible to the corruption of pride. The Pharisee exemplifies this when he prays, comparing himself to the tax collector, proclaiming, “I fast twice a week; I give a tenth of all I get” (Luke 18:12). His words signal the insidious nature of pride, hinting that it can sneak in unnoticed, like a thief. When He instructs, “Take care not to practice your righteousness in front of others,” He does not imply that we should neglect the needy simply because we might be observed; rather, He further emphasizes that if our intentions are pure, performing these acts of service in public is acceptable. The underlying motivation is what truly matters, not merely the visibility of the act. A person who gives alms out of genuine compassion may do so publicly without any desire for acknowledgment, whereas one who conceals their acts might still seek the applause of others for their self-serving motivations. He cautions that if the intention behind their actions is to gain human approval, then they will not receive any divine reward, as they have already harvested the praise of men instead. Throughout His teachings, He consistently reminds them of the phrase “Your Father who is in heaven,” encouraging them to aspire to a higher calling and to conduct themselves in a manner worthy of their heavenly Father."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Pay attention to this. This introduction underscores the significant nature of what is to follow. Almsgiving. The original Greek term denotes generally acts that justify a person before God, including good works (Matthew 5:7), and specifically refers to charitable acts, particularly the practice of giving alms. The term can be understood in either way here. If interpreted broadly, it encompasses all three duties that will be discussed later: almsgiving, prayer, and fasting; however, if understood in a specific sense, it pertains solely to almsgiving. Do not perform your charitable acts before others. The Lord does not entirely prohibit performing good deeds and giving alms in the sight of others; rather, He cautions against doing so with the intention of being seen by others. Even when one acts before an audience, the motivation must not be to garner attention, much like a person might refrain from actions in public yet still seek recognition. God's judgment focuses not solely on the act itself but on the motives behind it. Without this clear distinction, this teaching could cause confusion regarding the practice of almsgiving, as it is indeed possible for individuals to give in privacy everywhere (Chrysostom; cf. Theophylact). Otherwise, there will be no reward for you. Acts of goodness performed solely for the sake of human recognition do not embody true virtue; rather than stemming from a genuine compassion to assist others, they are driven by self-interest—the desire for human acclaim. Therefore, such actions fail to warrant a reward from God, receiving only empty praise from people."},{"author-name":"Michail (Gribanowski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89544b6742cb4acf9d64e_Michail%20(Gribanowski).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Let not your charitable deeds be performed before others to be seen by them, for otherwise, you will not receive a reward from your Father in heaven. When you give to those in need, do not announce it with pomp as the hypocrites do in synagogues and public spaces, seeking accolades from people. Truly, I tell you, they have already received their reward in full. But when you give, let your left hand not know what your right hand is doing, so that your giving may take place in secret. And your Father who sees what is hidden will reward you openly\\" (Matthew 6:1-4). In this passage from the Gospel, the Lord emphasizes that the essence of charitable giving is fundamentally spiritual. It is directed solely towards God and should be offered inHis sight as an act of devotion for His glory. \\n\\nContemporary understanding often treats charity merely as a social obligation, focusing on its benefits to humanity and societal improvement. In our giving, we tend to perceive it as a service to individuals or the community. Occasionally, our awareness of God’s role becomes peripheral. This is why we naturally seek affirmation for our generosity from those we assist; we look for signs of gratitude in return. We give a coin to a beggar and hope for appreciation, or we contribute to a charitable cause and expect acknowledgment. The pursuit of recognition in the form of media coverage or public commendation is a common expectation if our deeds are done solely for human approval.\\n\\nHowever, this contrasts sharply with how God instructs us to perceive our charitable actions. The true focus should be between myself and God when I give alms; it should be seen as a sacrifice to Him. The recipient of my charity is merely a living altar upon which I can express my love for God through this offering. I should feel thankful for the opportunity to assist them, as their presence allows me to fulfill my duty to God. The response or lack thereof from the recipient should bear no relevance to me, much like the material composition of the altar. While the altar should be composed of suitable materials, that consideration should not cloud the intention of my offering. The only desire I should harbor is for my sacrifice to be pleasing to God, which is more likely the more pure my motives are, devoid of any selfish desires for recognition or gratitude.\\n\\nSacred history presents us with the contrasting sacrifices of Cain and Abel; Cain's smoke rises horizontally across the earth, while Abel's ascends directly towards heaven. This may have been a divine sign indicating God’s rejection of one sacrifice and acceptance of the other. Similarly, our acts of giving ought to be evaluated. It is unfortunate if our charitable acts are broadcast far and wide, scattered by the winds of media into every community. It is far better if, akin to Abel’s offering, they rise unobtrusively to God amidst the serene silence of our hearts.\\n\\nViewing almsgiving and charitable works in this light makes it clear that we will eschew boasting about our deeds. Instead, we will strive to keep them concealed from the view of others, just as we protect our most treasured and personal moments, much like we do with our most earnest prayers when we seek solitude with God. Evidently, our left hand will remain unaware of what our right hand has accomplished, indicating that we will not dwell on our actions or place undue importance on them. In all that we do, our offerings are sacrifices to God and an expression of praise towards Him. Regardless of the nature of the sacrifice, it holds no weight before God except to the extent that it reflects our faith and love for Him.\\n\\nWhen we light a candle or place incense in the censer, they are consumed in moments. Whether the incense is placed in large pieces or small, or whether the candle is adorned in gold or plain, does that distinction matter to God? Isn't it our faith and love that truly hold significance before Him? Will we linger on the thought of having offered a larger candle? Does it matter to Him who has created countless suns? Just as with our charitable offerings, the one who gives to God knows that the size of the gift, whether grand or modest, is insignificant in comparison to His vast dominion over heaven and earth and all the treasures within.\\n\\nThus, the generous giver will not pause to evaluate the import of their deed but will instead express gratitude to God for the opportunity to demonstrate their love and bring glory to Him. In the next moment, they will turn their attention to further glorifying God, without dwelling on what has already been done, similar to how one does not linger on the fleeting scent of incense.\\n\\nWhen one attributes solely a human dimension to their good deeds, seeking recognition or gratitude, they must understand that they are performing a secular act rather than that of God. Such actions may mirror the deeds of a well-meaning nonbeliever but will not reflect the essence of a genuine Christian act. The fruits of such deeds may fade away, bound to this life and devoid of eternal significance. They do not ascend to God nor fulfill Christ's commandments.\\n\\nNews articles and public reports on charitable endeavors bear as much spiritual significance as an account of one's fervent prayers, sighs, or gestures of piety. These matters are profoundly personal and should remain shielded from public scrutiny. Any intrusion into these sacred acts by curious onlookers is ethically questionable. Thus, every good deed ought to be a manifestation of our prayers to God, a means of honoring His name, and a heartfelt expression of gratitude towards Him."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Blessed Augustine remarks that both love and pride can accomplish great deeds. Love fulfills the needs of the hungry, while pride seeks to satisfy itself. Love provides for the naked, just as pride dresses itself. When love fasts, pride also engages in fasting. Yet love does these acts for the glorification of God, while pride seeks self-aggrandizement. Consequently, no good action can be acceptable to God unless it is performed in a spirit of Christ-like humility. The Lord, after instructing us on what is essential to please God, also elaborates on how virtuous acts should be carried out. He first addresses and eliminates the hidden plague that afflicts piety—this being the spirit of vanity, which robs the virtuous of their soul's true treasure, the essence of all virtue. \\n\\nThe Monk John the Ladder wisely observes, “I become vain when I fast; yet I am vain again if I try to conceal my fasting from others, thinking myself clever. I succumb to vanity when I wear fine clothing; but wearing humble attire can also lead me to pride. When I speak, I struggle with vanity; when I remain silent, it overtakes me anew. Regardless of how one approaches this issue, one always finds a pitfall.\\" A vain person is akin to an idolater: he believes he honors God, yet ultimately he seeks to please others. Among all virtues, vanity is particularly harmful to fasting, prayer, and charitable acts. As St. Chrysostom points out, “The Pharisee became proud through fasting when he proclaimed, ‘I fast twice a week; I give a tenth of all I possess.’ In his prayer, he sought admiration, praying merely to display himself, and sought recognition even when alone, trying to showcase himself before the publican.” Vanity is destructive to virtue itself. Therefore, when the Savior warns about it, it is as though He intends to caution us about a cunning and fierce beast ready to ensnare the unwary.\\n\\n“Watch out,” He implores, “be vigilant and careful, DO NOT PERFORM YOUR GOOD DEEDS IN FRONT OF OTHERS.” This beast of vanity sneaks up on us, subtly scattering and stealing all the good within us without us realizing. After stating, “Do not do good in view of men,” the Lord emphasizes: NOT THAT THEY MIGHT SEE YOU. It is permissible to perform good acts before others, provided it is not for the sake of their admiration. If your motivation for doing good is merely to seek human praise, whether in your private space or public, it matters not: you act not for God, but for your own pride. God looks upon your heart, rewarding or chastising you not based on the deed alone but according to your intent. \\n\\nIt is not always feasible for everyone to perform acts of charity in secret. Thus, do not claim, “Christ does not demand this,” for He desires your thoughts and intentions regarding your good deeds. Act before God, for God; do not fixate on whether others notice your actions. Otherwise, if your soul lacks this proper disposition, YOU SHALL NOT BE HONORED BY YOUR FATHER IN HEAVEN. If you seek human praise, you will receive those fleeting accolades—enough for you; do not anticipate any further reward from God."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Following His teaching on the essential Gospel virtues necessary for believers to attain the kingdom of God within themselves, the Savior, as the all-wise Teacher of truth, further elucidates the reliable paths to excel in these virtues, which include acts of charity, prayer, and fasting. These practices represent valid and sacred means, upheld by both the Old and New Testament scriptures as redemptive interventions for our souls marred by sin. However, there exists a particularly perilous vice within the fallen human heart, which can render even the most beneficial of these remedies ineffective. This vice is vainglory, which arises from our corrupted self-love. It is a more insidious danger because it masquerades as a virtue, thus tainting genuine virtues and rendering them barren, much like a worm that infiltrates the roots of a healthy, fruitful tree, ultimately damaging and desiccating it, rendering it incapable of yielding fruit.\\n\\nFrom this vice, which acts almost like a contagion, the true Healer of our souls counsels the faithful, urging caution. He emphasizes that one must not perform acts of charity in front of others for the sole purpose of gaining their notice; otherwise, they will forfeit their reward from the Father in heaven. This admonition from the Savior does not imply that God disapproves of public acts of charity; there are moments when we must assist our neighbor openly, or when our visible acts of kindness may inspire others to engage in similar good works. However, the Savior here cautions our hearts against performing acts of charity with the aim of seeking human admiration or praise for our generosity. Such ulterior motives strip our charitable deeds of any potential reward from our heavenly Father.\\n\\nGod observes the intentions of our hearts, desiring to cultivate genuine love for our neighbor within us. He turns His gracious gaze toward those acts of charity motivated purely by compassion for others and a sincere desire to obey His commandments. Even if such acts are publicly evident, their sacred and pleasing intent remains a secret, known only to the Heart that rewards acts of kindness based on the purity of their motivation. Hence, due to the disdainful nature of vain intentions, acts of charity that stem from them do not merit any divine reward. As the Savior further instructs: \\"When thou doest alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men: verily I say unto you, They have their reward.\\""}]}
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