The Sermon on the Mount
Part 9
(Mat. 6:14)
By Jonathan Mitchell
Chapter 6
1. "Now you folks make it a habit to hold to close attentiveness [so as] not to be doing, performing or practicing your fairness, equity or rightwised behavior - all which comprise the Way pointed out - in front of people, in order to be observed by them, otherwise you do not continue holding wages (or: having a reward or a recompense) alongside of (from beside; = from the presence of) your Father - the One in the atmosphere and the firmament, that is: in union with, centered in, and within the midst of the heavens.
Verses 18 explain that Kingdom living is something of the heart, of the interior being where Christ - the Spirit - the Father abides, or as Jesus refers to it in vs. 4, below,
"the hidden [realm; place]."
Or, as we read of it in 1 Pet. 3:4,
"the hidden person (concealed humanity; cloaked personality) of the heart."
Jesus explains that
"our fairness, equity or rightwised behavior - all which comprise the Way pointed out" should not be performed or practiced "in order to be observed by people."
He is speaking of the motivation of the heart, and gives further explanation of what He means, in the next verse.
But before moving on, notice for Whom it is that they are working (having wages, a reward or a recompense): YOUR Father - the One in the atmosphere and the firmament. They are a part of the Family, working in the Family Vineyard, or Fields. This Father is "in union with, centered in, and within the midst of the heavens." From this we can deduce that the realm of their activities is "the atmosphere, the firmament, or, the heavens." This is the realm of God's reign, i.e., His kingdom and sovereign activities. As we will observe, this is the place, or realm, where our Father is "continuously looking." Christ's disciples and apprentices are to be living in "the heavens." Cf Eph. 2:6; Heb. 12:2224.
2. "Therefore, whenever, as is your custom you may be making gifts of mercy (be performing acts of mercy; be doing alms or practicing charity), you should not blow a trumpet in front of you (= toot your own horn ahead of your actions) - even as the overly judging and critical folks (hupokrites; or: those who put texts under close inspection to sift and separate and then give an answer, an interpretation, an opinion; or: those who live by separating things yet who underdiscern; or: those who make judgments from a low view; or: those who underestimate reality; or: perverse scholars who focus on tiny distinctions)
are constantly doing in the synagogues and on the narrow urban streets and alleys, so that they can receive a reputation from people (be recognized, lauded and glorified by the humans). I am saying to you truly: They are presently holding their full payment (recompense)!
Rom. 12:8b adds qualification to "performing acts of mercy,"
"[Let] the one continuously mercying (applying mercy) - [do it] in cheerfulness (pleasantness; gleeful abandon)."
The first two clauses are speaking of drawing attention to oneself, when making "gifts of mercy," etc. I gave the first rendering of the next phrase,
"the overly judging and critical folks,"
based upon the research of Dr. Ann Nyland (The Source New Testament, Smith & Stirling Pub. 2007). This is a rendering of the Greek hupokrites, which is commonly transliterated, "hypocrite," but she explains that this meaning (referring to an actor, or to someone who pretends to be what they are not) did not come into use until the second century AD. From her investigations, and from the Greek elements of this word which is composed of the word that means "judging or deciding" prefixed by the preposition "under," on offer in the parenthetical expansion are these other options:
a) those who put texts under close inspection to sift and separate and then give an answer, an interpretation, an opinion;
b) those who live by separating things yet who underdiscern;
c) those who make judgments from a low view;
d) those who underestimate reality;
e) perverse scholars who focus on tiny distinctions.
The next clause describes Jesus' critique of such folks: they are constantly doing these things "in the synagogues and on the narrow urban streets and alleys, so that they can receive a reputation from people." What a contrast to His admonition in vs. 1a, above. Then, we are told that the opinions and evaluations of people is "their full payment (recompense)." What a sad harvest for one's life.
3. "So during your customary making gifts of mercy, do not let your left hand become aware of what your right hand continues doing,
This illustration is extreme hyperbole as admonition against what He criticizes in vss. 12, above. However, if we apply His metaphor to the body of Christ, or even to our own families, it speaks practically, in regard to the various members of the body (1 Cor. 12:1227). This is an appropriate kind of secrecy.
Dan Kaplan has pointed us to another layer of interpretation: be singular and unified in your purpose of being a mercier, not doublesouled (Jas. 1:8), having split intentions (one for yourself, and another for the person for whom you provide help). God is the source of our mercy to others, as we become a channel for God's supply into their situation of need.
4. "so that your gift of mercy can continue existing within the hidden [realm; place] (or: may be in hiding), and then your Father - the One continuously looking within the hidden [realm; place] (or: observing amidst the concealed) - will continue giving back to you!
Our behavior and way of life should be conducted in such a way that our
"gift of mercy can continue existing within the hidden [realm; place] (or: may be in hiding)."
If done in this way, we will not draw attention to ourselves. Recall how, after healing someone, Jesus would often instruct the person not to tell anyone about it. He was keeping His gift of mercy hidden. This extreme contrast of Kingdom living would have been especially striking in the "honor/shame" culture that existed in Jesus' day. Most folks would want to gain honor by having their good deeds observed by everyone.
The One who grants true honor will not miss our hidden acts, for He is
"continuously looking within the hidden [realm; place]."We are reminded of Prov. 15:3, "The eyes of Yahweh are in every place, keeping watch on the evil and the good."
Furthermore, in 2 Chron. 16:9 we read,
"For, as regards Yahweh, His eyes go to and from through all the earth to reinforce the heart of those who are at peace with Him."
And this is one example of how He "will continue giving back to you." As positive redundancy, Jesus has more to say about seeing within the hidden and concealed, in vs. 6, below. There, He also repeats the promise of paying or rewarding those who give mercy "in hiding." In vs. 1, vs. 4 and vs. 6, it is repeatedly established that the source of wages, a reward or a recompense, is the Father. If we study the topic of God's judging (His evaluating and deciding), we find that it always concerns what we do or don't do - our works, or our negligence. It is never about what we "believe." A classic example of this is found in Rev. 20:13b,
"And they are judged (evaluated) according to their works (in correspondence with their actions; in line with their deeds)."
5. "And further, whenever you folks may by habit be thinking or speaking toward having goodness, ease and wellbeing (or: praying), you will not be as the overly judging and critical folks (hupokrites: see vs. 2, above), because they are constantly liking to be habitually speaking toward having goodness, ease and wellbeing (or: praying) while standing in the midst of the synagogues and on the corners of the broad streets and city squares - so that they can be visible to the people (or: be manifested and caused to shine for these humans). I am saying to you truly: They are presently holding their full payment!
Even when it comes to praying (literally: thinking or speaking toward having goodness, ease and wellbeing), we are instructed not to make a public display of this act! Verses 67 address how praying is to be done: within a
"hidden, concealed [realm; place]."
But like the
"overly judging and critical folks (etc., vs. 2, above),"
religion tends to put all of this on display, in public,
"so that they can be visible to the people (or: be manifested and caused to shine for these humans),"
as a "Christian witness."
It is amazing how Jesus' instructions, here, seem to have been ignored within many strains of Christianity. He even critiques praying
"while standing in the midst of the synagogues (places of gathering together)."
It has become quite the fashion to stand and pray long prayers in the city squares, and to put it all on videos. Is this the Way that was pointed out by Jesus?
Although meant well, might praying on the corners of the broad streets send the wrong message about the Reign/Kingdom of God and His sovereign influence by implying that God is not within His Temple (us), and thus send a message that God must be accessed from somewhere outside of, or at a distance from, us? Prayers that ask for Him to "come down" affirm an old covenant attitude and a perception that He is not here, among us (cf Rev. 21:3; Jn. 14:1623). Should prayers be given in a form (a socalled "decree") which would put the one doing the praying "in control" of the situation, almost telling God what to do? These may be occasional, extreme cases, but they are ongoing situations, in some sectors of today's organized practices. Other branches of Christianity would likely disagree with this. Who is complying with Jesus' teaching? For some, this may be a "sacred cow" issue.
Jesus told a parable about two very different men who were praying in a public setting. Was this an example, from their old covenant setting, where Jesus would say,
"Yet I, Myself, am now saying to you folks..."?
His parable, in Lu. 18, was making a particular point (Lu. 18:14, below), but it serves as a cultural practice with which His audience would likely have been familiar. In this parable, one is making a bold, outward, public prayer (vss. 1112); the other (vs. 13) was "standing in the background" with downcast eyes (was this an equivalent to being in his "storeroom"? - vs. 6a, below):
11. "The Pharisee, standing [apart] by himself, began affirming to have these good things, referring to himself (or: praying these things to himself): 'O God, I continue giving thanks to You that I am not even as the rest of the people (humans) - extortioners, unjust folks, adulterers - or even as this tax collector!
12. "'I habitually fast twice a week; I continually tithe (give the tenth of) everything - as much as I continue acquiring.'
13. "But the tax collector (or: tribute contractor), standing far off (= remaining at a distance, in the background), continued unwilling even to lift up his eyes to heaven (or: unto the atmosphere or sky) - and in contrast kept on beating (striking) his chest, repeatedly saying, 'O God, at your mercy seat let me, the failure (the one who has deviated and missed the goal; the sinner), be sheltered and cleansed!' [Isa. 66:2]
14. "I am now saying to you folks, this man walked down into his home being one having been rightwised (delivered, turned in the right direction and placed in right relationship within the Way pointed out), rather than (or: alongside of) that one, because everyone [who is] constantly lifting himself up (exalting himself) will be brought low and humbled. Yet the person habitually humbling himself and placing himself in a low position will be lifted up and exalted." [Mt. 18:4; 23:12]
The final statement of this verse is rhetorical redundancy, for emphasis. It repeats the final pronouncement of vs. 2, above. The full payment, to those who pray in the situations that He critiques in this verse, may be that of having been heard by the people before whom they prayed. In the example from Lu. 18:14, above, we see which one was "given an answer for his expectation" (vs. 6b, below). These words from Jesus may seem to be on the hard side, but, as Dan Kaplan just shared with me, Jesus said in Mat. 4:4,
"'Mankind (or: The human) will not be habitually living on bread, alone, but rather on EVERY utterance (gusheffect; result of a saying; effect of a flow; declaration; spoken word) which is constantly going forth (or: proceeding out) through God's [= Yahweh's] mouth."
So we would be advised to listen to what the Spirit speaks to our spirits, in regard to Mat. 6:57, here. John Gavazzoni brought up the point that we do not observe Jesus normally speaking prayers in public, with the exceptions of giving thanks and blessing the bread, when feeding the multitudes. Dan directed our attention to the altar of incense, which was a type and symbol of our prayers: it was located within the holy place of the temple - which was a "hidden place." Prayers of the priests were an "interior" function, not seen by the public.
In Acts 2:14, Peter did not begin his sermon with a prayer.
"So Peter, having stood together with the eleven, raised his voice [D* adds: first] and [from inspiration - vs.4] uttered loudly and clearly (or: declaims) to them, "Men! Jews! (or: Gentlemen! Judeans!) - and all those presently residing in Jerusalem! Let this be known to you folks, and let the effects of my flow (or: the result of my declarations) at once sink in your ears."
Proclaiming the Good News, or healing someone (Acts 3:67), was the activity that was done in the public arena, by both Jesus and His apprentices. Follow being arrested, in Acts 4,
23. Now being released (loosed away), they went to their own [group; company; association; family and friends; home] and reported back as many things as (or: whatever) the chief priests and the elders said to them.
24. So upon hearing [it], the [group] unanimously with the same mind and likepassion lifted up a voice (or: sound) to God…
Here, it was in company with their own people, presumably within a home, that prayer was offered up. Their prayer was intimate, with the Lord, not something paraded in front of their adversaries.
Our point is not to put down the practices of others, nor to initiate any sort of "law," but rather to be a catalyst for "prayerful" consideration of how we should understand, and respond to, our Lord's instructions, within our day and situations.
To be continued...
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