Matthew 6:1 Commentary: Righteousness Before God vs. Before Men

When Jesus spoke these words, almsgiving was not merely a charitable option but a primary religious duty among Jews. The Greek word translated “alms” in many versions is eleēmosynē, but the oldest manuscripts read dikaiosynē (righteousness). This makes sense in a first-century Jewish setting because the Hebrew tsedakah carried both meanings. As Adam Clarke documents from Rabbi David Kimchi, giving alms was so central to righteous living that the terms became interchangeable.

The practice Jesus critiques is rooted in first-century synagogue life. The “hypocrites” he mentions in verse 2 would “sound a trumpet”, a phrase many take as metaphorical for drawing attention. Matthew Poole notes that while some claimed Pharisees literally blew trumpets before distributing alms, no direct evidence for that custom exists. Still, public charity collections did occur in the synagogues, and the temptation to appear generous was strong.

Jesus frames his teaching within the larger Sermon on the Mount. He has already called his disciples to a righteousness that surpasses that of the scribes and Pharisees (Matthew 5:20). Now he shows what that looks like in three concrete areas: almsgiving, prayer, and fasting. Verse 1 serves as the general heading for the entire section, as Jamieson-Fausset-Brown and Wesley recognize. The warning is sharp, but it presupposes that believers will do these things, the question is how.

The phrase “your Father who is in heaven” appears repeatedly in this chapter. It reminds the listener that God sees what is hidden. Different translations render the preposition in “reward with your Father” as para, which Vincent says indicates a reward that is “reserved for you and awaiting you by the side of your Father.” This shifts the focus from a payment earned to a gift kept safe by a loving parent.

The most significant textual variant in Matthew 6:1 is whether the Greek reads eleēmosynēn (“alms”) or dikaiosynēn (“righteousness”). The majority of early Greek manuscripts (including Codex Sinaiticus and Codex Vaticanus) support dikaiosynēn, which is adopted by modern critical editions such as the Nestle-Aland 28th edition. The reading eleēmosynēn appears in later manuscripts and the Byzantine text, and it is reflected in the King James Version and some early translations. The difference likely arose because copyists assumed Jesus was speaking about almsgiving, given the examples that follow in verses 2, 4. Commentators such as Jamieson-Fausset-Brown argue that internal evidence strongly favors “righteousness” because it makes verse 1 a general heading for the entire section. In any case, the meaning is not materially affected, as Jewish usage and the context show that “righteousness” here specifically encompasses almsgiving, prayer, and fasting.

From the earliest centuries, this verse has been used to call believers to examine their motives. The early church emphasized secret charity, as seen in the Didache and the writings of Tertullian, who urged that alms be given in secret to avoid pride. In the monastic tradition, the verse reinforced practices of hidden acts of kindness and anonymous giving. During the Reformation, both Luther and Calvin appealed to this text to argue that works done for human approval have no saving merit; Calvin describes ambition as a “disease” that corrupts virtue. In later Protestant exegesis, Matthew Henry and John Wesley used it to differentiate between heart-religion and outward show. Across traditions, the verse remains a touchstone for teaching on humility and the priority of the heart over public reputation.

Three-point outline

1. The warning: Jesus issues a caution, “Be careful”, because human approval is a subtle trap. Even good deeds can become fuel for pride.
2. The wrong motive: Doing righteousness “to be seen by them” makes it about us, not about God. The hypocrites Jesus names seek glory from people, and they get it. But that is all they get.
3. The right motive: Acts of righteousness done in secret, before the Father who sees in secret, are rewarded by Him. The reward is not a wage but a relationship, “with your Father.”

Five-point outline

1. The scope of the command: it covers all “righteousness”, almsgiving, prayer, fasting (Matthew 6:2, 18).
2. The audience: Jesus addresses those who already do these things. He does not command them; he assumes them.
3. The contrast: public display vs. private devotion. The same deed can be done for different ends.
4. The consequence: no reward from the Father if the motive is human applause. The hypocrites “have received their reward” in full (v. 2).
5. The promise: the Father who sees in secret will reward openly (v. 4, 6, 18).

Illustration hooks

• A person donates to a charity and immediately posts the receipt on social media. Was the act for the needy or for the likes?
• A volunteer serves at a soup kitchen every Saturday but tells everyone about it. The service itself is good; the announcement may betray a different aim.
• In many churches, giving is done by envelope or online so no one knows the amount. That practice guards against the very pride Jesus warns against.

Questions your congregation is asking

• Does this mean I should never let anyone know about my good deeds? What about examples in Scripture where believers’ good deeds were seen (Matthew 5:16)?
• How do I know if my motive is pure? Can I ever be sure I am not seeking praise?
• What counts as “reward” from the Father? Is it only in heaven, or does it include present blessing?

Matthew 6:1 calls us to examine not just what we do, but why we do it. Jesus is not against public acts of righteousness, he himself healed and taught openly. He is against the heart that craves human applause while pretending to serve God. This passage invites us to peel back our layers of motive and ask what we really want from our good deeds.

Discussion questions

1. Read Matthew 6:1, 4. What does Jesus warn against? What does he assume his disciples will do?
2. The Greek word in the best manuscripts is “righteousness” rather than “alms.” Why does that distinction matter? How does it expand the scope of the teaching?
3. Verse 1 says “to be seen by them.” Does that mean it is wrong to do good deeds in public at all? How do other parts of Scripture (e.g., Matthew 5:16) help answer this?
4. Jesus mentions the hypocrites’ reward. What reward do they receive? What reward do they miss?
5. What does it mean that the Father rewards “with” (para) himself? How does “with” change the way we think about divine reward?
6. Think of a time you did something good and wanted someone to notice. What did that feel like? How might you respond differently next time?
7. How can your small group help each other practice righteousness in secret while still encouraging one another to love and good deeds?