Matthew Chapter Six
Living the Low-Key Life
6:1 “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.
While practicing loving others, which includes your enemy (see previous Matthew 5:43-48), Jesus reminds His listeners that what they do for others is no one else’s business, it is to remain between them and God. No effort should be taken to alert any others to what is being done. If we give to others for the sole purpose of being recognized, or to feel good about ourselves, we are giving with the wrong motive. We are to give in response to what God has done for us. God knows our hearts, if we give without personal motives, He will reward us. Plus, giving without special recognition provides another way to witness (assuming those actions get noticed).
6:2 “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. And your Father who sees in secret will reward you.
Jesus desires His people to live a low-key life, If one’s love for others is genuine they will be regularly involved in helping and assisting them without fanfare or desire special attention. He identifies those that practice “showing off” by bringing attention to what they are doing, as being done by hypocrites looking to be praised by others and not to serve God or demonstrate love. To illustrate how to properly give to those in need, He said we should not allow the left hand to know what the right hand is doing. Obviously not to be taken literally, this personification[1] underscores the importance of remaining outside of the limelight, all glory is to go to God.
The Greek word that is translated as ‘hypocrites’ is ‘hypokritai’,[2] it refers to a person who is a counterfeit, one who speaks and acts like someone else (an actor), a pretender. The Bible treats hypocrites very negatively as they have no integrity and are typically people who have no interest in serving God, only their own self interests. This is the first appearance of this word (out of seventeen) in the New Testament, thirteen of which can be found in this gospel.
How to Pray
6:5 “And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.
Jesus not only spoke about prayer, He spent a great deal of time during His ministry praying. Jesus modeled for us the importance of prayer. Before Jesus offers instruction on how to pray, He first warns to not do as the hypocrites do, as they love to find prominent locations where they can be seen and heard by others as they pray. He says that the attention they get is all the reward they are going to receive. Instead, Jesus tells His audience to find a private location to pray to God, who will hear and respond regardless of location. Prayer is our time to be with God, it is not a ‘photo op’ for others to see or hear.
6:7 “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him.
Jesus explains that “word count” simply doesn’t count. The phrase “heap up empty phrases,” is a translation of the Greek word ‘battalogēsēte’,[3] meaning to speak foolishly, to babble, or to chatter. Prayer is not a competition in number of words, eloquence, or style, in fact, words could sometimes be considered optional, as God already knows what everyone needs before asking. God listens to our hearts, not our words. Some might ask, why pray if God already knows what we want? First of all, we can never forget that He is omniscient and knows all things, including what’s on our minds. Secondly, God wants to have a relationship with us and since relationships require communication, He wants to hear from us. Thirdly, prayer is God’s way to enlist His people to be active in what He is doing here on earth, to align their will with His will. Just like when you talk face-to-face to another person you first need to get close and understand each other, when Christians pray they become closer to God and as a result their relationship with Him grows. Which brings us to the fourth reason, He desires His people to pray to Him, He wants them to seek Him. If they need something all they need to do is ask (see Matthew 7:7-11).
It is important to note that prayer should never be only one way, God speaks to us in many ways. Perhaps the most prominent and effective way is through His Word, making Bible Study an even more vital part of a Christian’s life.
6:9 Pray then like this: “Our Father in heaven, hallowed be your name. 10 Your kingdom come, your will be done, on earth as it is in heaven. 11 Give us this day our daily bread, 12 and forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from evil.
At this point, Jesus offers His listeners a guide as to what they should consider when praying. Knowing how some people can be nervous, intimidated, or even become self-conscience when in the presence of those in authority, let alone God, Jesus demonstrates His love for us by giving us a model example of how to pray. Even though this model prayer is often spoken in churches and Christian gatherings, it is actually a model that is easily customized. Often called, “The Lord’s Prayer,” because it was taught twice by Jesus (see also Luke 11:2-4), not because He prayed in this manner, as it would not pertain to Him since He was without sin.
To begin, prayers are to be directed to Jesus’ Father, whose name is to be ‘hallowed’ (Greek ‘hagiasthētō’,[4] to make holy, sanctified, to render pure, most often translated as sanctified). How does one regard a name as being holy? First of all, His name should never be considered empty, worthless, or used in deceit. Everyone who knows the Ten Commandments should remember, “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.” (Exodus 20:7) When praying to God, one should expect their prayers to be heard and answered, if there is no expectation, then His name would be empty and no longer hallowed.
When we pray we are to desire that God’s kingdom is to come and His will be done on earth as it is in heaven. One might ask, “Isn’t God’s kingdom here now?” Yes, God is in ultimate control of all things physical and spiritual, however, Satan is the current ruler of this word (see John 12:31; 14:30; 1 Corinthians 4:4).[5] But that will someday end (see Revelation 20:10). Plus, currently on earth there is the presence of sin, which is very much against His will, that will also change (see Revelation 22:6-21).
Next, Jesus tells us that we are to ask for what is needed on a daily basis (not weekly or monthly). The term Jesus used is the Greek ‘arton’,[6] which refers to bread but can also refer to any food or item needed for sustenance. It is important to note that specific needs could also be identified and inserted.
In addition we are to seek forgiveness for our debts (Greek ‘opheilēmata’,[7] that which is owed, which is strictly due, or an offense being a significant trespass that requires reparation), as we forgive others for any debts that are owed us. Often translated as the forgiveness of sins, the term extends beyond the forgiveness of misdeeds or actions, but also things of tangible value, such as financial debt.
In closing we are to ask that we not be tempted to sin (or go through a time of trial and be tested).[8] In Romans 7:14-25, the apostle Paul wrote about the struggle all believers go through with sin and temptation, including him. It is appropriate to ask God to keep us from any lusts and temptations, especially during times of weakness. Instead, we are to be delivered (Greek ‘rhyomai’,[9] removed from danger, rescued) from evil, which can be defined as anything that takes our eyes off Jesus.
Many later manuscripts add, “For yours is the kingdom and the power and the glory, forever. Amen” However, since the earlier and the majority of the later manuscripts do not include these words, they are typically either left out or included in a footnote. Some manuscripts have even appended a ‘trinitarian’ close such as, “for thine is the kingdom and the power and the glory of the Father, and of the Son, and of the Holy Spirit for ever. Amen.”
The absence of any ascription in early and important representatives of the Alexandrian (א B), the Western (D and most of the Old Latin), and other (f ) types of text, as well as early patristic commentaries on the Lord’s Prayer (those of Tertullian, Origen, Cyprian), suggests that an ascription, usually in a threefold form, was composed (perhaps on the basis of 1 Chr 29:11–13) in order to adapt the Prayer for liturgical use in the early church. Still later scribes added “of the Father and of the Son and of the Holy Spirit.”[10]
6:14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
Jesus comes back to the subject of forgiveness and why it is important for us to forgive. Christianity is all about being forgiven and forgiving. Just like unconditional love, mankind cannot forgive without God’s love and power dwelling inside. If we truly love someone we can forgive him or her.
Jesus then gives what appears to be a warning, that if someone does not forgive others of their trespasses (Greek ‘paraptōmata’,[11] mistake, wrongdoing, error, but the word does not imply guilt or culpability) then God will not forgive them. These verses, for obvious reasons, have stirred up a significant amount of controversy. Some say they are an extension of the need to forgive from verse twelve and may have been added in error, or that the warning is used to emphasize the requirement to forgive. Still others proclaim that if a person does not forgive others of their sins against them, that they forfeit their own salvation. Since the Bible clearly teaches that faith in Jesus is all that is necessary for salvation, there must be another explanation. Note that the word that is translated as ‘trespasses’ is different than the word that was translated in verse twelve (see above), so it’s not an error or accidental addition. While both words can be accurately translated as an offense (or sin), they are both very specific and carry different definitions (neither one being the typical words translated as ‘sin’, the Greek noun ‘hamartia’[12] and verb ‘hamartanō’,[13] referring to the concept of “missing the mark”). In context, the warning appears to be a two-fold lesson. First, that one needs to have a heart willing to forgive in order to seek forgiveness. And two, the lack of desire to forgive others can stand in the way of any relationship with God, while not affecting salvation, it can be adverse to one’s fellowship with Him.
Considerations
Sadly, the concept of prayer is one of the more confusing subjects in the Bible. It is straightforward, simple, and doesn’t cost us anything, and yet, why is it that when many Christians are asked about prayer they often stumble, stutter, or freak out? Prayer actually has no rules, there are no proper prayer postures, nor is there any proper prayer method.
Prayer is another example of God’s love. It is a direct line to God, the Creator, the King of all kings! Have you ever tried calling an important person? Even if you have a direct line of communication, chances are that you still have to go through someone else before you are able to communicate, if you get through at all. That is not the case with God, regardless of time, location, or situation, He hears our prayers.
Asking God for provisions and guidance are only a few things we can talk to God about. Paul, in his letter to the Ephesians, discussed the importance of prayer saying it is one of two offensive weapons in our Spiritual arsenal (see Ephesians 4:10-18). For example, we can pray for those that are lost, the healing of diseases, intercede for a country, and Spiritual revivals. Prayer can and does change things!
When You Fast
6:16 “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. 17 But when you fast, anoint your head and wash your face, 18 that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.
Even though there is no command requiring fasting in the New Testament, we see that Jesus said, “when you fast.” Believers are to take fasting seriously and just like praying in private they are not to call attention to themselves. Why fast? Fasting is effective when combined with prayer to aid in “tuning out” the world in order to concentrate on a relationship with God, often thought important during stressful times or unusual circumstances. Fasting is rarely on anyone’s list of things to do. The Bible teaches many forms of fasting from total avoidance to partial restrictions of food, nourishment, or to even avoid some activities. Fasting provides a steady reminder as to why you are fasting, allowing you to concentrate on praying. If fasting is done for the right reasons, God will reward, if however, done with the wrong motive (such as showing off), it would be a waste of time and effort.
Considerations
The topic of fasting has been one of the more controversial subjects in all of theology, not just Judaism and Christianity. Many interpret that the law required them to fast at least once per year, during Yom Kippur (the Day of Atonement), and even then it is not very specific. “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever.” (Leviticus 16:29-31) The root of the Hebrew words translated here both times as ‘afflict’, is ‘ānāh’,[14] which means to humble, to inflict oppression, and in context, can be a reference to fasting.
During the time of Jesus’ ministry it was a common practice to regularly fast (see Luke 18:9-14 regarding the Parable of the Pharisee and Tax Collector), especially on certain “fast days,” which included Yom Kippur and Passover, and now today other ceremonies have been added by various Rabbis, such as the Tisha B’Av (ninth day of the month of Av, considered the saddest day in Jewish history due to a number of tragic events that occurred on that day), etc. The Jews also considered droughts, famines, and wars as indicators that their relationship with God was lacking, it was thought that acts of seeking forgiveness and repentance began with prayer and fasting. Later the Ta’anit Tractate of the Mishnah (oral Jewish traditions or “Oral Law”) outlined acceptable protocols for public fasting and prayer, including the sequence of fasts for rain. None of which can be found in Scripture.
Serve God Not Things
6:19 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.
Jesus tells His listeners to not “lay up” treasures on earth (Greek ‘thēsaurous’,[15] to store up goods for future use). To be effective in serving God in this life, it is imperative that Christians understand that what matters the most is something we cannot see or touch. The eternal life Jesus is offering is not just an extension of this life, but life the way God intended before man’s disobedience and sin. This life, and everything in it, is only temporary. Jesus is saying we should not find value in the things of this world and treasure them, we need to focus on those things we cannot see. He is not saying that we need to neglect the things of this life, and He is certainly not saying we should avoid being practical, such as earning a living or saving money. We are, however, to rely on Him, not on our abilities to earn and store. We are not to value things of this world over Him. If we value our careers, education, possessions, social status, etc., more than we value God and what Jesus did for us, we need to repent and seek forgiveness, now! Jesus clearly states, wherever what we value or treasure is located, it is there where our hearts are.
6:22 “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, 23 but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
Expanding on the concept of your heart being where your treasures are, being those things that are valued the most, Jesus uses the eye as a metaphor for the thinking process. The eye is not a source of light but a window to the mind, whenever the mind sees something that it likes, it is allowed into the mind. If the eye (mind) is healthy it will value those things that are healthy, the body will be full of light. If it is not healthy, the body will be in a great darkness. One might say, the ‘optics’ of life, how one views God and the world, affects your choices in life.
6:24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.
A choice must be made, just like encountering a fork in the road, only one path can be followed. When a decision is needed, many reason that it may be best to compromise, perhaps thinking, “the best of both worlds.” Jesus is saying, no, it’s not possible to serve two masters, a decision is needed and a commitment is required as to which master is to be followed. One cannot serve God and money (Greek ‘mammōna’,[16] wealth, possessions, earnings, material value), in other words, no one can serve God and the things and values of the world at the same time. Compromise cannot and will not work, thinking otherwise is self-deception. These words of Jesus should remind us of the words the apostle John wrote in his first epistle: “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.” (1 John 1:5-10)
Do Not Be Anxious
6:25 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?
The word ‘anxiety’ has been used a lot in recent years. In the English language it is often defined with other popular words, such as, worry, apprehension, concern, and uneasiness. It seems that there is a heightened level of fear, especially in light of anything uncertain. The Greek word translated as ‘anxious’ is ‘merimnate’,[17] means to care, be anxious, troubled, to take thought, basically to think and care about something that cannot be controlled. While many may not be able to relate to being concerned over what to eat, drink, or what to wear, there are some that do, especially those that do not have anything, let alone a choice. Jesus explains that by serving God you no longer have any need to be anxious about life, as He will take care everything.
6:26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you.
Jesus illustrates by using two examples that can found in all areas around the world. He first mentions how birds never plant gardens nor gather harvests and store in a barn, yet God feeds them. Jesus then asks His audience, would they consider themselves more valuable than birds? Of course they are! Then to make His point, He asks which one of them could, by being anxious, add an hour to their life? No one can. He further asks, why would anyone be anxious about clothing? He then offers the example of the lilies of the field and how they grow, yet they never toil (Greek ‘kopiōsin’,[18] labor, to be worn out, be weary from labor) nor spin (make something by drawing out, like a spider spinning a web), yet even King Solomon in all his extensive and expensive clothing was not arrayed like a simple lily. If God clothes the grass of the field, which is alive for only a brief period of time and then burned, how much more will He clothe one of them? Then Jesus summarizes, “O you of little faith?” There is no need to be anxious about what to eat, what to drink, or what to wear. These are things others can worry about, not believers. Jesus says the choice is theirs, serve God and make seeking the kingdom of God and His righteousness a priority, then they can live without anxiety.
6:34 “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.
Jesus concludes the subject of anxiety with the statement that believers should not be anxious about what may happen in the future, as each day brings enough of its own trouble along (Greek ‘kakia’,[19] wickedness as an evil habit of the mind).
Considerations
Perhaps the most difficult aspect that relates to having faith is to be free from anxiety, worry, and unwarranted concern about the future. While Jesus is not saying to parents not to be concerned for their children or to a patient going into surgery to not be apprehensive, He is saying that these concerns need to be given to Him in prayer and turn everything over to Him. A Christian’s anxiety should bring them closer to God, not further apart. If something does happen, the need for acceptance and perseverance should then be asked for, not rejection or denial of God. The world is obsessed with the future as seen by the use of horoscopes, fortune reading, palm reading, forecasts, etc. Christians know that only God knows the future and that by having anxiety about what’s next or seeking insight on future events is potential evidence that they don’t have faith in God.
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[1] A literary device where something inanimate is given human form or characteristics.
[2] Strong’s Greek 5273.
[3] Strong’s Greek 945.
[4] Strong’s Greek 37.
[5] See also Considerations under Matthew 4:11 regarding Satan and No Denials.
[6] Strong’s Greek 740.
[7] Strong’s Greek 3783.
[8] See also Considerations under Matthew 4:11 regarding Temptation.
[9] Strong’s Greek 4506.
[10] Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies’ Greek New Testament (4th rev. ed.) (p. 14). London; New York: United Bible Societies.
[11] Strong’s Greek 3900.
[12] Strong’s Greek 266.
[13] Strong’s Greek 264.
[14] Strong’s Hebrew 6031.
[15] Strong’s Greek 2343.
[16] Strong’s Greek 3126.
[17] Strong’s Greek 3309.
[18] Strong’s Greek 2872.
[19] Strong’s Greek 2549.