Their Religious Exercises Are To Be Known Only To The Father And Not To Men (6:1-18).
We will now, therefore, initially consider together the first four passages which deal with their religious behaviour towards God. These commence with a general statement in Matthew 6:1 followed by four different instances of religious activity, each of which begins with ‘whenever you do this' or the equivalent. This distinguishes these four passages from the following three (or four), which commence with a command. The other distinguishing feature is that these four deal with directly ‘religious activity', while the following three (or four) deal with attitude towards the wider world. It is noteworthy in this regard that their charitable giving to the poor is seen as part of their worship.
A new pattern emerges here. Whereas in Matthew 5:21-48 each statement began with exactly the same phrase, ‘you have heard that it was said', in this overall passage there are slight differences in the way in which each smaller section opens. Thus Matthew 6:2 commences with hotan oun (therefore whenever --), Matthew 6:5 commences with kai hotan (and whenever --), Matthew 6:7 begins with de and the present middle/passive participle (and whenever you) and Matthew 6:16 begins with hotan de (and whenever -). We note further that Matthew 6:3 begins with su de with the present active participle; and Matthew 6:6 commences with su de hotan, but in these cases the su indicates continuation of subject, not a new subject.
Thus here, instead of just having grammar to guide us, we have to divide up the passage on the basis of subjects and other indications. Matthew 6:2-4 deal with almsgiving and end with ‘your Father Who sees in secret will reward you'. Matthew 6:5-6 deal with prayer and end with ‘your Father Who sees in secret will reward you', Matthew 6:16-18 deal with fasting and end with ‘your Father Who sees in secret will reward you'. And each is distinguished by including hotan in its opening. These then are clearly related small sections.
But in between there is a distinctive passage. This odd passage out consists of Matthew 6:7-15, which commences with ‘de' with the participle and ends with ‘if you forgive men their debts, your heavenly Father will also forgive you, but if you do not forgive men their debts, neither will your heavenly Father forgive your debts'. In one sense then this is a kind of added comment fitted in between the second and third small sections in order to amplify what is being said about prayer, and especially in order to explain how they are to pray. But that this is deliberate and not a later addition comes out in that it is an important part of the larger chiasmus and is therefore a necessary part of the text in order to prepare for, and parallel, later sections of the chapter. The seeming ‘interruption' is not really a problem, for the ancients have interrupted patterns in this way in order to introduce added comments from time immemorial. They were not as rigid in their minds as we are. It even happened in their genealogies (see for example the comments added in the Sumerian King Lists).
Furthermore we can understand why Jesus did not feel any need to expand on how to go about almsgiving and fasting, but did feel that it was very important to expand on how they should go about praying. It was not so easy to go wrong on the former, but it was desperately easy to go wrong on the latter. And in view of the fact that Matthew 6:7-15 continued the subject of Matthew 6:5-6, and yet was also adding to their thought, the usual kai hotan/hotan de would not have been suitable as it would have indicated too much of a separation from His words on prayer that had gone before. Thus Jesus can be seen as deliberately introducing here a vital new section in a new way in order to expand on the idea of prayer, while at the same time maintaining its connection with the previous section by the way that it is introduced. The new section is indicated by the fact that it comes after ‘the Father Who sees in secret will reward you', while at the same time the continuation is indicated by not using hotan, and by rather continuing and expanding on the same general thought. It is in fact quite normal for a preacher to break into a series of points in this way in order to expand on one of them, however carefully constructed his sermon may be. And Jesus was not an automaton tied down by rigidity of presentation. Nor would He allow patterns, however important they were in aiding the memory, to prevent the full presentation of what He wanted to say. But it will have been noted that the Lord's Prayer actually forms an important part of the previous chiasmus. Thus it is necessary to the structure of the whole.
The Importance of Their Worship And ‘Religious' Service Being Genuine (6:1-18).
Among the Jews almsgiving, prayer and fasting were seen as the basics of a godly life, and as being evidence of a life that was pleasing to God. For example in Tob 12:8 (a Jewish writing) we read, ‘prayer is good when it is accompanied by fasting, almsgiving, and righteousness' (note the differing order from Jesus, Who valued righteousness and almsgiving above fasting). The principle in mind was clearly correct, that prayer without genuineness of life and concern for others was useless. The thought was that those who would come to God must also be behaving rightly in their lives (and Jesus would have added, ‘and must be reconciled with their brother' - Matthew 5:23-24). But Jesus will now add to it that all such behaviour must also be the result of a genuine motive, that of bringing honour to God, and not from any desire to be admired by men. In the words of the Psalmist, ‘If I regard iniquity in my heart, the Lord will not hear me' (Psalms 66:18). Having this in mind Matthew 6:1-18 may be analysed as follows:
Analysis of Matthew 6:1-18.
a Righteousness must not be exercised with a view to being seen by men or else they will receive no recognition from their heavenly Father (Matthew 6:1).
b The giving of alms to others is not to be trumpeted abroad, but is to be done secretly so that their reward might be from their Father (Matthew 6:2-4).
c Prayer is not to be engaged in, in order to obtain the praise of men, but is to be engaged in, in such a way that no one knows of it (thus it is to be to God's glory and not theirs) with the result that they will receive recognistion from their Father (Matthew 6:5-6).
d Praying must not be made up of constant and endless repetition for their Father knows their needs before they ask Him (Matthew 6:7-8).
c Prayer is to be concentrated on glorifying God, and on the advancement of God's Kingly Rule and the establishment of a true spiritual life so that their relationship with their heavenly Father may be maintained (Matthew 6:9-14).
b The giving of forgiveness towards men and women is necessary for those who would receive forgiveness. As a result of it they will demonstrate that they are in a position whereby their heavenly Father can forgive them (Matthew 6:15).
a Fasting is not to be indulged in, in order to be seen of men, but must be between a man or woman, and God for then it will be personally acknowledged by their Father (Matthew 6:16-18).
Note that in ‘a' righteousness must not be practised before men, and in the parallel fasting is not to be so either. Both are activities which should be engaged in with a view to pleasing God. In ‘b' and its parallel the activity is towards men, but is in order to please God. In ‘c' and its parallel concentration is on true prayer to the glory of God. Centrally in ‘d' their Father knows what they have need of before they ask Him.