Matthew 6:3 · Bible study
Matthew 6:3 Commentary: The Left Hand's Ignorance
Greek · 10 what the commentators say
Meaning in one sentence
Why Jesus commands giving in secret even from yourself. Greek grammar, commentators, and the heart of genuine almsgiving.
Research Summary
- Meaning: Give so secretly that even you don't dwell on it, avoiding self-congratulation.
- Key words: γνώτω (aorist imperative: let not come to know), ἐλεημοσύνην (alms, mercy deed), ἀριστερός/δεξιός (left/right, proverbial for secrecy).
- Main debate: Does 'secrecy' forbid any mention of giving, or just self-exalting display?
- Theological theme: True righteousness is directed toward God alone; the Father's reward comes from His knowledge, not human praise.
- Best use: Teaching on motive in generosity; personal examination of hidden pride.
Translation Comparison
BSB Berean Standard Bible 2020
But when you give to the needy, do not let your left hand know what your right hand is doing,
WEB World English Bible 2000
But when you do merciful deeds, don’t let your left hand know what your right hand does,
KJV King James Version 1769
But when thou doest alms, let not thy left hand know what thy right hand doeth:
ASV American Standard Version 1901
But when thou doest alms, let not thy left hand know what thy right hand doeth:
YLT Young's Literal Translation 1898
`But thou, doing kindness, let not thy left hand know what thy right hand doth,
Darby Darby Bible 1890
But thou, when thou doest alms, let not thy left hand know what thy right hand does;
Douay-Rheims Douay-Rheims Bible 1899
But when thou dost alms, let not thy left hand know what thy right hand doth.
Translations in other languages (10 available)
Mas cuando tú haces limosna, no sepa tu izquierda lo que hace tu derecha;
Mas quando tu fizeres esmola, não saiba tua mão esquerda o que faz a tua direita;
Mais quand tu fais l’ aumône, que ta main gauche ne sache pas ce que fait ta droite,
Wenn du aber Almosen gibst, so laß deine linke Hand nicht wissen, was die rechte tut,
Maar als gij aalmoes doet, zo laat uw linker hand niet weten, wat uw rechter doet;
Ma quando tu fai limosina, non sappia la tua sinistra quel che fa la destra,
Ale ty gdy czynisz jałmużnę, niechaj nie wie lewica twoja, co czyni prawica twoja.
У тебя же, когда творишь милостыню, пусть левая рука твоя не знает, что делает правая,
你 施捨的時候，不要 叫 左手 知道 右手 所做 的，
But when you give money, let not your left hand see what your right hand does:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 6:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators consistently read this as a hyperbolic proverb demanding extreme secrecy in giving. The aorist imperative γνώτω (from γινώσκω) literally means 'let it not come to know', the left hand must not even become aware of what the right hand does. Barnes calls it 'a proverbial expression, signifying that the action should be done as secretly as possible.' Gill sharpens the point: 'do it so privately that, if it was possible, thou mightest not know it thyself.' Clarke adds that we must conceal charity even from ourselves 'by not thinking of them, or eyeing them with complacency.' The single focus is to escape self-congratulation and human praise. Yet the verse ends with hope: the Father who sees in secret will reward. Calvin says we are to be 'satisfied with having God for our only witness.' This is a hard word, and a freeing one: the performance of piety ends, and simple trust in the Father begins.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus commands almsgiving to be so secret that even the giver does not dwell on the act; the aim is to seek God's approval alone, not human praise.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'left hand knowing right hand' | It is a proverb calling for extreme secrecy in giving, to avoid pride and human approval. | Some Christians take it literally (never tell anyone at all), while others see it as hyperbole for the motive: give without thought of self-glory. |
| The nature of the reward | God sees the secret act and will reward those who give in secret. | Some traditions stress temporal reward (e.g., Proverbs 19:17, 'lends to the Lord'), while others emphasize eschatological reward (the life to come). |
| Application to public giving | Giving should not be done to be seen by others. | Churches differ on whether offering envelopes, public pledges, or naming donors after buildings violate this verse, or whether transparency and inspiration are compatible. |
| Relation to financial accountability | Secrecy is the ideal for motive. | How to maintain transparent financial records while honoring the command? Some couples, nonprofits, and churches create systems that limit how much individuals know about their own donations. |
Historical & Cultural Context
Almsgiving was one of the three pillars of Jewish piety alongside prayer and fasting. The Sermon on the Mount sets each of these duties in a three-part pattern (Matthew 6:1, 18), and Jesus targets the hypocrite's public performance, sounding trumpets in synagogues and streets to gain glory (v.2). The Greek text uses the singular 'you' (σου) throughout these instructions, as the Cambridge Bible notes: 'These duties are essentially personal and individual.' The Talmud already commended secret giving: 'He that doeth alms in secret is greater than Moses.' But Jesus drives the matter deeper: not only must the public not know, but the giver's own mind must not dwell on it.
The body-language proverb draws on cultural associations: the right hand was the hand of honor and action, the left hand considered weaker. Yet here both hands are personified, the left hand is told not to 'know' (γνώτω, 3rd person imperative) what the right hand does. This makes the command almost absurd, which is the point: the call to secrecy is so radical that even our own awareness of our generosity must be kept in check. The surrounding context reinforces this: verse 4 promises that 'your Father who sees in secret will reward you openly.' The open reward is not human applause but divine recompense, a contrast to the reward of the hypocrites (ἀπέχουσιν, 'they have in full'). Jesus does not forbid giving; he reorients it toward the Father's hidden sight.
Textual Notes
The supplied commentaries and lexical sources note no significant textual variants for Matthew 6:3. The verse is stable across the major Greek manuscripts and appears with only minor orthographic differences in the centuries of transmission. The reading πονήσῃς ('do') appears in some witnesses instead of ποιῇς ('do'), but the meaning is identical. No variant alters the sense of the proverb.
Reception History
Matthew 6:3 has shaped Christian piety across traditions. The Desert Fathers quoted it to encourage giving in secret, seeing public charity as a threat to humility. Medieval preachers used the verse to warn against the 'spiral of pride' in good works. During the Reformation, both Catholic and Protestant authors cited it against the sale of indulgences and ostentatious philanthropy. Wesley and the Methodists stressed this text in small-group accountability, urging members to examine their motives. In modern times, it has been a touchstone for teachings on anonymous charity and for critiques of 'philanthropic branding.' The verse's power lies in its simplicity: it turns the giver's gaze away from the mirror and toward the Father who sees in secret.
Preaching This Verse
Three-point outline
- The Hypocrite's Reward (v.2), Giving for human applause earns its full payment on the spot.
- The Secrecy Command (v.3), The hyperbole of left-hand ignorance eliminates the possibility of self-flattery.
- The Father's Sight and Reward (v.4), God sees and will reward openly; we trust His timing and nature.
Five-point outline
- The Publicity Trap, why sounding trumpets (literally and figuratively) is a spiritual dead end.
- The Proverb's Punch, the left hand's ignorance as a bar to pride.
- The Impossibility, we can't literally not know, but we can refuse to dwell on our giving.
- The Inner Examination, do we mentally replay our generosity? That is the left hand's knowing.
- The Promise, God's secret observation is enough; He is both audience and reward.
Illustration hooks
- Making an anonymous donation online and being tempted to tell a friend about it.
- A child hiding a gift they made for a parent, the joy is in the secret giving itself.
- The feeling of grudgingly helping a neighbor and wanting to be sure they know it was your idea.
Questions your congregation is asking
- Does this mean I can never tell my spouse about a donation? (Balance secrecy with accountability.)
- Should we avoid church offering envelopes with names? What about year-end giving statements?
- What if my giving inspires others to be generous, isn't that a good thing?
Leading a Discussion
This verse cuts to the heart of why we give. Jesus uses an absurd image to make a serious point: charity must be done for God's eyes alone. As you discuss, resist the temptation to find loopholes. Let the hyperbole press you toward honesty about your motives.
Discussion questions
- Observation: What does the verse literally say? Identify the body parts involved and the action of 'knowing'.
- Observation: How does verse 3 connect with verses 1, 2? What pattern do you see in these verses?
- Interpretation: Why would Jesus use such extreme language? What problem is he addressing?
- Interpretation: The Greek word for 'know' (γινώσκω) implies experiential knowledge. What would it mean to 'not experience' your own giving?
- Interpretation: Adam Clarke says we should 'conceal them as far as is possible from ourselves, by not thinking of them, or eyeing them with complacency.' What kind of inner work does that require?
- Application: What is one area where you are tempted to seek recognition for your generosity? What step could you take this week to give in greater secrecy?
- Application: The Father 'sees in secret' (v.4). What comfort does that promise give you when your good deeds go unnoticed by others?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 8:4 | Jesus said to him, “See that you tell nobody; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.” |
| Matthew 9:30 | Then their eyes were opened. Jesus strictly commanded them, saying, “See that no one knows about this.” |
| Matthew 12:19 | He will not strive, nor shout, neither will anyone hear his voice in the streets. |
| Mark 1:44 | and said to him, “See that you say nothing to anybody, but go show yourself to the priest and offer for your cleansing the things which Moses commanded, for a testimony to them.” |
| John 7:4 | For no one does anything in secret while he seeks to be known openly. If you do these things, reveal yourself to the world.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that charitable acts must be hidden from two audiences: even close relatives who might hinder the giving, and also from oneself by refusing to dwell on the deed with self-satisfaction. The gift belongs entirely to God and should be concealed in Him.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that this saying is a proverb advising absolute secrecy in giving. He notes the Hebrew habit of attributing actions to body parts rather than persons. The encouragement is that God sees every hidden act and will reward it openly, if not now then in the life to come, and generosity rarely harms a person's worldly circumstances.
Calvin's Commentaries Reformed 1564
Calvin stresses that the command against letting your left hand know what your right hand does is about purity of motive: we must desire only God's approval, not human praise. He warns that people often serve themselves rather than God, so we must move directly toward serving God with a clear conscience, free from vain distractions.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that in these instructions on almsgiving and prayer, the Greek uses the singular "you," making each duty a deeply personal matter between the individual and God. The writer notes that while Jewish tradition also valued secret giving, the Pharisees' hypocrisy turned this into a public show, missing the private heart God requires.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that true charity must be so private that even your own left hand is unaware of what your right hand gives. This extreme image rules out any hint of self-display or seeking human approval. Alms must be given with such secrecy that the giver almost forgets the act.
Gill's Exposition of the Bible Baptist 1748
Gill stresses an extreme, almost startling level of secrecy in giving: you should conceal your alms so completely that, if possible, you yourself would not know you had given them. He treats "let not thy left hand know" as a hyperbole meaning even the closest companion must be kept in the dark, and he supports this with a Jewish rule that forbids publicizing charitable gifts.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB warns against dwelling on your own generosity even in private thought. The command forbids not only public display but also inward self-congratulation, which feeds spiritual pride. True charity disappears even from the giver’s own mind.
Lange's Commentary Reformed 1857
Lange reads this passage as a direct contrast between Pharisaic hypocrisy and true Christian piety. He emphasizes that the Pharisees corrupted almsgiving, prayer, and fasting by performing them for human applause, while Christ calls His followers to practice these virtues in secret before God alone.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry stresses that almsgiving, prayer, and fasting must flow from an inward, vital principle, not from a desire for human applause. Hypocrisy, he warns, is a subtle sin that can ruin a person if it reigns in the heart, so believers must watch against it carefully.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the saying as a practical guide: give secretly, but not so secretly that the act itself is compromised. The point is to find the right balance—conceal your giving enough to avoid showiness, but still carry it out in the most effective way possible.