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.
Take heed that ye do not your alms, х eleeemosuneen (G1654)]. But the true reading seems clearly to be 'your righteousness' х dikaiosuneen (G1343)]. The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favour of 'righteousness.' The subject of the second verse being 'almsgiving,' that word-so like the other in Greek-might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favour of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole Section of the Discourse, inculcating unostentatiousness in all deeds of righteousness-Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read "Do not your alms," etc., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features-in opposition to traditional perversions of it-it is the great object of this Discourse to open up; that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Matthew 5:20). To "do" this righteousness, was an old and well understood expression. Thus, "Blessed is he that doeth righteousness х `oseeh (H6213) tsªdaaqaah (H6666); poiountes (G4160) dikaiosuneen (G1343)] at all times" (Psalms 106:3). It refers to the actings, of righteousness in the life-the outgoings of the gracious nature-of which our Lord afterward said to His disciples," "Herein is my Father glorified, that ye bear much fruit: so shall ye be my disciples" (John 15:8).
Before men, to be seen of them, х pros (G4314) to (G3588) theatheenai (G2300) autois (G846)] - 'with the view' or 'intention of being beheld of them.' See the same expression in Matthew 5:28. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (Matthew 5:16). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.
Otherwise ye have no reward of your Father which is in heaven. When all duty is done to God-as primarily enjoining and finally judging of it-He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of-God accepts only what is done to Himself. So much for the general principle. How follow three illustrations of it.