Matthew 6:1

Ver 1. "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in Heaven."

Gloss., non occ.: Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God's commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, "The Lord shall make thee higher than all the nations who dwell on the face of the earth." [Deut 28:1] And in the same place it is added of earthly wealth, "The Lord shall make thee abound in all good things." Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers.

Chrys., Hom. xix: Yet be it known that the desire of fame is near a kin to virtue.

Pseudo-Chrys.: For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to man. The servants of the Devil are tormented by all kinds of vices; but it is the desire of empty glory that torments the servants of the Lord more than the servants of the Devil.

Aug., Prosper. Lib. Sentent. 318: How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered.

Chrys.: Observe how He has begun as it were describing some beast hard to be discerned, and ready to steal upon him who is not greatly on his guard against it; it enters in secretly, and carries off insensibly all those things that are within. Pseudo-Chrys.: And therefore he enjoins this to be more carefully avoided, "Take heed that ye do not your righteousness before men." It is our heart we must watch, for it is an invisible serpent that we have to guard against, which secretly enters in and seduces; but if the heart be pure into which the enemy has succeeded in entering in, the righteous man soon feels that he is prompted by a strange spirit; but if his heart were full of wickedness, he does not readily perceive the suggestion of the Devil, and therefore He first taught us, "Be not angry, Lust not," for that he who is under the yoke of these evils cannot attend to his own heart.

But how can it be that we should not do our alms before men. Or if this may be, how can they be so done that we should not know of it. For if a poor man come before us in the presence of any one, how shall we be able to give him alms in secret? If we lead him aside, it must be seen that we shall give him. Observe then that He said not simply, "Do not before men," but added, "to be seen of them." He then who does righteousness not from this motive, even if he does it before the eyes of men, is not to be thought to be herein condemned; for he who does any thing for God's sake, sees nothing in his heart but God, for whose sake he does it; as a workman has always before his eyes him who has entrusted him with the work to do.

Greg., Mor., viii, 48: If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they are yet unknown. It belongs only to the thoroughly perfect, to suffer their deeds to be seen, and to receive the praise of doing them in such sort that they are lifted up with no secret exultation; whereas they that are weak, because they cannot attain to this perfect contempt of their own fame, must needs hide those good deeds that they do.

Aug., Serm. in Mont., ii, 1: In saying only, "That ye be seen of men," without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, "If I yet pleased men, I should not be the servant of Christ;" [Gal 1:10] says in another place, "I please all men in all things. [1 Cor 10:33] This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say, In this my pains in seeking a ship, it is not the ship I seek, but my country.

Aug., Serm. 54. 2: He says this, "that ye be seen of men," because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live.

Aug., Serm. in Mont.: That He adds, "Otherwise ye shall not have your reward before your Father who is in heaven," signifies no more than that we ought to take heed that we seek not praise of men in reward of our words.

Pseudo-Chrys.: What shall you receive from God, who have given God nothing? What is done for God's sake is given to God, and received by Him; but what is done because of men is cast to the winds. But that wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God's sake, otherwise he would rather reproach then command you.

Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one's heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.