Matthew 6:1-6, 16-21 focus our attention upon true piety.
Matthew has organized Matthew 6:1-18 in a wonderful way. We might think of these verses “the Magna Charta” of true piety. In this original “three-point sermon,” Jesus excoriates the “hypocrites” in his midst for their self-centered piety. Just as he does throughout Matthew, he calls for a “higher righteousness” than what the finest people of Judea and Samaria display. The sermon’s thesis is clear: “Beware of practicing your piety before others” (v. 1). Matthew will then organize the material to explicate the theme regarding almsgiving (vv. 2-4), prayer (vv. 5-6), and fasting (vv. 16-18). Thus, after developing in Chapter 5 what the divine will is, the concern in Chapter 6 is to preserve the person who does the divine will from a danger that precisely threatens him or her. Matthew is aware of the danger of virtuous deeds. This center of the Sermon on the Mount brings Matthew into clear proximity to Paul and receives too little attention in that regard. It is of the greatest significance for the understanding of Matthew that, driven by the quest for wholehearted, and not only external, obedience toward to the will of God, he reflects on the question of the right direction of the heart as a decisive problem of the higher righteousness.
Matthew 6:1 is saying concerning showing piety in public. The source is Matthew. Did Matthew develop this saying as an introduction to the block of material that follows? 1“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. Therefore, when people do good works with the purpose of other people seeing them, so that others will think of them as right with God, they are going down the wrong path of true piety. Almsgiving, prayer, and fasting are the examples that follow. They were traditional Jewish good works that were evidence of rightness with God. This verse refers to those good works which, when observed, make someone upright in the sight of God. The examples that follow were traditional Jewish good works that accomplished this. Such public displays of piety were common in the first century. However, if I could say today, Christians do not have that problem. In fact, too many Christians have found powerful ways to keep their faith secret.
Each of the three instructions contains a vivid warning about how not to practice piety, followed by a radical commandment of how one should do it. They warn especially against conspicuous behavior. Some parallels exist in ancient literature.[1] One striking example is Cicero, who expresses the concern that people value too much what other people consider honorable. People must avoid assuming the rightness of what the multitude think. He urges a lofty elevation of soul that does not depend on the people and does not aim at applause. It derives its satisfaction from itself. Everything becomes more commendable, the less we court people and the fewer eyes there are to see it. His point is that regardless of the public nature of a virtuous act is not as important as our consciousness of it. In the modern world, people of high social class demonstrate their status through what sociologists call “conspicuous consumption.” One acts as a consumer not only to acquire goods, but also for others to see you acquiring goods. The idea is that if no one sees me using my wealth, then I do not benefit from the increased status that my wealth should bring me. In a sense, Matthew directs us to the practices of religion. The main drift of them is that one does this secretly. The witness of the disciple consists in the fact that he or she refrains from attesting piety as such. God alone attests the disciple. Such restraint is a witness to the pious world. Such a witness will speak for itself. In contrast, the pious world has a continuous need to publicize itself, especially to a secular world.[2]
However, is not this call for private piety, in conflict with another famous part of the Sermon on the Mount? (This can happen when you try to include more than three points in a sermon.) Jesus had said earlier, “You are the light of the world .... No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven” (5:14-16). This metaphor calls precisely for public piety. Use your left and right hands together and put that light on display. Do not go into your room, but go out and let them see your good works. So where should the disciple live the moral life, in private or public? The key to resolving this tension is the idea of hypocrites in Matthew’s gospel.
The intended contrast between these two passages on public piety is more apparent in the Greek. The words translated in the NRSV as “be praised” and “give glory” are the same Greek verb (δοξασθῶσιν). In short, followers of Jesus do the true works of righteousness to glorify God, so that others might glorify God. That is why it is best not even to know when one is doing them — then one cannot aggrandize oneself. Such a teaching, to be ignorant of one’s own virtuous deeds, seems counterintuitive to moral development. However, Jesus upholds the benefits of this teaching in the dramatic image of the final judgment (25:31-46). In that scene of the “sheep and the goats,” the righteous sheep who come before the Son of Man are not cognizant of their righteousness. After he lists the good works they have done for Jesus, they ask him in confusion, “When was it that we did all those things?” (vv. 37-39). The righteous had not connected their works of charity toward “the least” with their desire to please God, nor did they know that anyone was watching when they did them. Therefore, they were not hypocrites, and they gave glory to God.
In this section, we find a focus on reward. It is unseemly to virtuous things for the sake of reward. However, I think the point is different. The rewards are not material form. They are something deep within where we are to find such conditions as happiness and joy. This section focuses on intention or motivations. They are important. The person who does an act of piety or virtue with the intention of receiving a reward will eventually find disappointment. On the other hand, an act of charity performed in love receives its reward, even if others discover it. I think Emerson observed that we find the greatest joy in doing a secret good. That response of joy is the internal reward one receives. Thus, our motivations and intentions are a crucial element of the happiness and flourishing of our lives.
Matthew 6:2-4 is a saying on almsgiving. The source is the material unique to Matthew. Matthew offers the first application of the theme stated in verse 1. 2 “Whenever you give alms, Jesus said, do not sound a trumpet (that is, conspicuous charity that gives religious and moral status to the benefactor) before you. The reason is that you would be acting like the hypocrites (actors, false devotees of an artificial, showy piety, one who pretends to be someone else, for which see Pharisees in 15:7, 22;18, and 23:13-15) do in the synagogues and in the streets, so that others may praise them. Jesus focuses on the motive not the value of the deed. Truly, I tell you, they have received their reward. 3 Rather, Jesus offered that radical command that when you give alms, in a paradoxical saying, do not let your left hand know what your right hand is doing. While technically impossible, charity is to be so inconspicuous that one barely notices it in oneself. The point is 4 that you may do your alms in secret, hidden from humanity by dwelling in heaven, which sees such hidden things. Therefore, your Father who sees in secret will reward you.
Matthew 6:5-6, part of a segment that extends to verse 15, are sayings on prayer.
Matthew 6:5-6, a segment that extends to verse 8, is a saying on prayer from the source unique to Matthew. Thus, in a second application of the theme in verse 1, Matthew offers a saying of Jesus on the religious practice of his time. Jesus offered the criticism that 5 “Whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that others may see them. The focus here is the regular or daily pattern of prayer. Truly, I tell you, they have received their reward. 6 Rather, offering the radical command of Jesus, whenever you pray, go into your room and shut the door. In Mark 1:35, Matthew 14:23, Luke 5:16, Jesus also goes to solitary places to pray. The room here is the storage room that was always present the in the Palestinian farmhouse. It could also refer to any private chamber not visible from the street. Jesus urges the right attitude for prayer. Prayer can become a means for pious self-presentation. Prayer needs to have an orientation toward God alone. The focus is the praying person, not the sometimes communal act of praying. Prayer should never have another purpose than to speak with God. One does not address prayer to anyone else but God.[3] Therefore, pray to your Father who is in secret, hidden from humanity by dwelling in heaven, but also seeing hidden things and your Father who sees in secret will reward you.
Matthew 6:16-18 is a saying on fasting. The source is the material unique to Matthew. Matthew now moves on to a third application of the theme stated in verse 1. Jesus offered a criticism of the religious practice of his time, saying that 16 “Whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly, I tell you, they have received their reward. This saying seems to refer to public fasting, which occurred in extreme situations within the Jewish community. However, the verses think of individual fasting as an expression of mourning and repentance, an act of humility that intensifies the experience of prayer. It could give one the reputation of being a saint. In contrast, Jesus offers the radical command that 17 when you fast put oil on your head (anointing) and wash your face. Rabbis recommended such practices as part of daily hygiene. Jesus may recommend here that the disciple act in a way that others will not notice that one is fasting. The orientation of the fasting person is toward God alone. In that way, others will not notice they are fasting. The point is 18 that others may not see your fasting. Rather, your Father who is in secret will see what you have done. Therefore, your Father who sees in secret will reward you. The question is whether Jesus commended fasting in any form, for Mark 2:19 and Thomas 14:1-3 offer advice against the practice. However, the continuing practice of fasting in the early history of the church suggests that Jesus did not rule it out. The connection of this passage in the history of the church with Ash Wednesday is one of the great ironies of the church year. The ash Christians carry with them into the world would seem to be against what Jesus says here, but it is also a way to be a light to the world.
Matthew 6:19-21 is a saying on possessions. The source is the material Matthew has in common with Luke. They have the character of general folk sayings. Such sayings may reflect common wisdom of first century Judaism, connecting Jesus to his Jewish context. The text presents a radical view of material possessions, selling, and giving to the poor. The saying does not have an eschatological nuance. Thus, Jesus is offering the advice regarding possessions to adopt the perspective of eternity. In fact, the saying summarizes the theological stance that Luke has put together here concerning possessions. As recipients of God’s kingdom, Jesus’ disciples need not worry about their food, clothing or shelter. The emphasis on possessions continues unabated, for rather than worrying about and striving after earthly things, Luke reports that Jesus directed his disciples as follows. 19 “Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; 20 but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.
Let us pause for a moment to reflect a bit upon the importance of wisdom. We often express wisdom in short and simply sayings. Jesus said that our speech should be simple, plain, and honest speech. In Matthew 5:37, we read, “Let your word be "Yes, Yes' or "No, No'; anything more than this comes from the evil one.” Wisdom sets aside jargon and abstract speculation, whose purpose is to obscure and impress rather than to illuminate and inform. Plain speech is so difficult because we are afraid of what other people will think. We will need to listen to the divine center of our lives to have simplicity of speech.[4] In American legend, “Silent Cal” was a master of simplicity. He had some memorable sayings that seem to have some wisdom behind them.
• No one ever listened himself out of a job.
• I’ve never been hurt by something I didn’t say.
• The business of America is business.
• If you don’t say anything, you won’t be called on to repeat it.
• If you see 10 troubles coming down the road, you can be sure that nine will run into the ditch before they reach you.
Is there wisdom in simplicity? Is there depth of thought in simplicity of words? We often associate simplicity with lack of depth or shortage of intelligence. We ascribe intelligence to people who communicate using big words or hard-to-grasp concepts. We assume someone speaking in a dense, academic style must be smart. Of course, the issues we face in life are complex and full of intricacy. Yet, part of our task in life is to bring clarity. Simplicity is a skill we need to learn to guide our way through the complexities of life. Simplicity is also a skill a person needs to communicate to others. Simplicity is not easy, for it refuses to take shortcuts and it does not deny the complex reality of a human life. The wisdom we find in simplicity and clarity is a hard-fought battle in which we face thoughtfully and prayerfully the complexities of life.[5] George Plasterer is working on this virtue of keeping his writing simple.
Our relationship with our possessions is an important one. Acquiring them, holding them, and sharing them, is a complex matter. Precisely because of that, we need the wisdom of Jesus to help us chart the course through this complexity.
There is a story of a conversation between a young and ambitious lad and an older man who knew life.
Said the young man, "I will learn my trade."
"And then?" asked the older man.
"I will set up in business."
"And then?"
"I will make my fortune."
"And then?"
"I suppose that I shall grow old and retire and live on my money."
"And then?"
"Well, I suppose that some day I will die."
"And then?" came the last stalking question.[6]
I conclude with a brief legend.
[1] One might refer to m. Seqal. 5:6, Epictetus, Diss. 4. 8. 17 also but I could not find them! Cicero (106-43 BC), Tusculan Disputations, 2.26 XXVI. Do we not observe that where those exercises called gymnastic are in esteem, those who enter the lists never concern themselves about dangers? that where the praise of riding and hunting is highly esteemed, they who practice these arts decline no pain? What shall I say of our own ambitious pursuits or desire of honors? What fire have not candidates run through to gain a single vote? Therefore Africanus had always in his hands Xenophon, the pupil of Socrates, being particularly pleased with his saying, that the same labors were not equally heavy to the general and to the common man, because the honor itself made the labor lighter to the general. But yet, so it happens, that even with the illiterate vulgar an idea of honor is of great influence, though they cannot understand what it is. They are led by report and common opinion to look on that as honorable which has the general voice. Not that I would have you, should the multitude be ever so fond of you, rely on their judgment, nor approve of everything which they think right: you must use your own judgment. If you are satisfied with yourself when you have approved of what is right, you will not only have the mastery over yourself (which I recommended to you just now), but over everybody, and everything. Lay this down, then, as a rule, that a great capacity, and lofty elevation of soul, which distinguishes itself most by despising and looking down with contempt on pain, is the most excellent of all things, and the more so if it does not depend on the people and does not aim at applause, but derives its satisfaction from itself. Besides, to me, indeed, everything seems the more commendable the less the people are courted, and the fewer eyes there 90are to see it. Not that you should avoid the public, for every generous action loves the public view; yet no theatre for virtue is equal to a consciousness of it.
[2] Church Dogmatics IV.2 [66.3] 552.
[3] Barth Church Dogmatics III.4 [53.3] 88.
[4] Richard Foster, Celebration of Discipline, (New York: Harper & Row, 1978), 81.
[5] Inspired by John C. Maxwell, “Connectors keep it simple,”
[6] by William Barclay from The Gospel of Luke The Westminster Press, 1975.
No comments:
Post a Comment