Matthew 6:1-18 continues the Sermon on the Mount, but is a unit that can be distinguished
from the following by the theme of "what to treasure" (6:19) and from the preceding by the
pattern "you've heard it said ... now I tell you". To be sure, it is a continuation of the topic
regarding the "justice that surpasses that of the Pharisees" (5:20). Now, however, the
emphasis is on the contrast between "doing in secret" and "doing for show" . The passage can
be outlined as follows:
v. 1 Introduction: not a justice that is for show
vv. 2-4 Almsgiving
vv. 5-7 Prayer
vv. 14-15 Forgiveness
Related Materials
Righteousness in Matthew
The word "righteousness" or "justice" are the English equivalents for dikaiosyne, the Greek word which translates the Hebrew zdq, a root which has the basic meaning of "adherence to a norm". Thus, in the Old Testament, it would mean adherence to the Covenant with Yahweh which is expressed in one's adherence to the Torah. Dikaiosyne appears in Matthew seven times; out of these occurences, five are in the Sermon on the Mount. Outside the Sermon on the Mount (3:15; 21:32) "righteousness/justice" is used in reference to Jesus and John the Baptist. In both these instances, the meaning of the word is tied up with the carrying out of God's plan and therefore is about obedience to His will. Within the Sermon on the Mount, the occurences in the Beatitudes (5:6.10) carry the nuance of fidelity to God despite present deprivations. In 5:20 reference is made to adherence to the Torah. Here, the disciples are told to seek an adherence to the Torah that goes deeper and more faithful than that of the Pharisees. In 6:1, it appears as the object of the verb "to do", and thus it is translated "deeds of righteousness" or "acts of piety." In 6:33, Jesus exhorts his disciples to seek first the kingdom and God's just demands. Here, the object of the beatitudes in 5:6.10 is reiterated. With regards to the acts of piety mentioned here, the disciples are warned against ostentatious display of righteousness because such hypocrisy will have a recompense that is proportionate to it, and not the one reserved by God for His blessed.
"Father" in the Sermon on the Mount
Throughout the Sermon on the Mount, Jesus refers to "the Father" 1. In vv. 7-15 Matthew breaks the three-fold lesson on the acts of piety and inserts a catechism on prayer. This section stands out from the rest because it breaks the four-part structure already identified. We have written an article about this section here. I would like to add that the "Our Father" is the heart of the Sermon on the Mount and all the mention of "Father" in the Sermon finds full meaning here. The Father whom Jesus says should be the goal of human praise (5:16), the one makes the rain fall on good and bad (5:45) and whose perfection is to be imitated (5:48) is also "your heavenly Father" (6:26.32) who gives good things to those who ask Him (7:11) and Jesus's Father (7:21) whose will is to be obeyed. In this section about doing deeds of righteousness, He is the Father who "sees in secret" and gives each one a just recompense (6:1).
Acts of Piety
Almsgiving, prayer and fasting are three practices of Jewish piety that are highlighted in this section of the Sermon on the Mount. The exhortation to have a righteousness that is "fuller" than that of the Pharisees continues here through the contrast "doing in secret" and "doing for show." The statements regarding each of these acts of piety share a cmmmon structure. John Meier 2 describes the structure thus
(1) Thesis
(2) Amen-word
(3) Anti-thesis
(4) Reward
An illustration of how this structure works in the text under consideration is found here (or click on the image below).
The Thesis. The thesis describes the attitudes which make the acts of piety occassions to display one's righteousness. In the case of almsgiving, the image of blowing trumpets is used. A trumpet is blown to announce something important. The Jews take care of their poor through almsgiving which they do on the sabbath. In the synagogues, they offer pledges that oftentimes become a show of public bidding. On the streets, there was the practice of dropping coins in places where they can make clinking sounds to attract the poor. Jews pray at certain hours of the day. Prayer time can catch one while on the streets or one can be in the synagogue when the moment arrives. Standing at prayer is not ostentatious since it is the usual posture for prayer; but making prayer-times an occassion to display one's piety is.
Jews fast at particular periods; they can also make their own fasting period. It is the manifestation of one's longing for God and therefore goes well with prayer. In verse 16, one finds a caricature of people hypocrites who make fasting a show: "they disfigure their faces so as to appear fasting before men".
The Amen-word. The Amen-word is a solemn declaration that ostentatious display of piety receives its reward here on earth and are no longer to expect any in the last day (2b, 5b, 16b). The Anti-thesis. The Christian anti-thesis to ostentatious display of righteousness is to do things that only the Father sees. Almsgiving is to be done secretly that, in a manner of saying, "the left hand does not know what the right hand is doing". Prayer-times should be spent behind locked doors, not where people could see3. And fasting should be done in such a way that people would not notice; washing one's face and anointing oneself with perfume hides the discomforts of fasting.
The Reward. The disciple who hides his acts of piety from human view wll have something in return from the "Father who sees in secret" (cf. 3b, 6b, 18b). Here, the theme of the manifestation of the children of God in the last day comes out (cf. Rom. 8:18).
Observations on the Liturgy
Matthew 6:1-6.16-18 is regularly read on Ash Wednesday, the beginning of Lent, the season when the Church prepares itself for the celebration of Easter. This Lenten preparation will be a time of prayer, fasting and works of charity. The exhortations of the Lord in the gospel reading will be the spirit of this Lenten preparation.
The gospel selection is paired with Joel 2:12-18, a prophetic call for conversion. It is the spirit of conversion, the return to the Lord, which gives sense to the ascetic practices of the Lenten period. The reading from Paul (2 Cor 5:20-6:2) underscores reconciliation to God through the apostles.
