The Church Fathers on this verse

Matthew 6:4Meaning & Commentary from the Church Fathers

That thy alms may be in secret, and thy Father who seeth in secret will repay thee.

Douay-Rheims

οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω

Greek (Byzantine text)

The Church Fathers on this verse

14 Church Fathers comment on this verse · 25 commentaries

John Chrysostom

4th centuryChurch Father

If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.

Let not thy left hand know what thy right hand doeth, is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your sight, that is what you should most strive after.

The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ’s right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it.

He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only.

The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded.

For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shewn the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there shew favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes.

Augustine of Hippo

5th centuryChurch Father

This refers to what He had said above, Otherwise ye shall have no reward of your Father which is in heaven; and He goes on to shew them that they should not do their alms as the hypocrites, but teaches them how they should do them.

Above the Lord had spoken of righteousness in general. He now pursues it through its different parts.

Thus what He says, Do not sound a trumpet before thee, refers to what He had said above, Take heed that ye do not your righteousness before men.

As then the hypocrites, (a word meaning ‘one who feigns,’) as personating the characters of other men, act parts which are not naturally their own—for he who personates Agamemnon, is not really Agamemnon, but feigns to be so—so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men.

But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, If thy enemy hunger, feed him. (Prov.

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25:21.) A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men’s praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. Let not the left hand know, therefore, what the right hand doeth, means, let not the desire of men’s praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand. The intent with which He said all this is shewn in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openlya.

But in the Greek copies, which are earlier, we have not the word openly.

Jerome of Stridon

5th centuryChurch Father

He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do.

A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.

Ambrosiaster

4th centuryChurch Father

The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.

Euthymios Zigabenos

11th centuryCommentator

He naturally pointed out that God will serve as your witness, rejoicing like a father in the virtuous deeds of His children. You will not be deprived of what you offer; rather, from Him, you will attain the complete reward for your generosity. He did not need to specify from where alms should originate, as this was understood by all. He also satisfied those who yearn for righteousness.

Gregory the Great

6th centuryChurch Father

It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation.

Isidore of Seville

7th centuryChurch Father

The name ‘hypocrite’ is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games.

Philaret (Amphiteatrov)

19th centuryChurch Father

Allow your charitable acts to remain concealed, rooted in deep humility, constantly aware of your own unworthiness and sin. The heavenly Father, who attentively gazes upon the humble, the quiet, and those who tremble at His words (Is. 66:2), observes all hidden matters and will reward you visibly. With such a sacred attitude, one who shows compassion to the needy is, in essence, giving to God (Proverbs 19:17), for Scripture assures us that those who exercise mercy are often rewarded generously in this earthly life, receiving abundant blessings for themselves and their families.

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Yet, the true reward for their compassion will be unveiled when the Savior and Judge declares, before all the angels and saints, on the day of reckoning, “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. I was hungry, and you provided for Me; I was thirsty, and you offered Me drink; I was a stranger, and you welcomed Me; I was naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. As you have done it unto one of the least of these My brethren, so you have done it unto Me” (Matthew 25:34-36, 40).

Anonymous Commentary (Opus Imperfectum)

4th centuryCommentator

Behold, He speaks of the enigma of the heart rather than a physical location. For the Lord dwells within the depths of our hearts, not in some hidden space. Reflect on the fact that God desires our actions to be performed quietly, not that they remain unrecognized. After all, He instructs us to let our light shine before others, so they may observe our good deeds and give glory to our Father who is in heaven (Matt. 5:16). This is so that He may reveal it Himself. Every act of goodness shines brighter when it is concealed by us but made evident by God. Therefore, if you reveal yourself, few will commend you—only those who may not grasp that you could have acted discreetly. Those who do perceive this will likely criticize rather than celebrate.

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However, when you are made known by God, no one will cast judgment upon you except perhaps an unrighteous person, for a good person is often resented by the wicked. It is certain that a good act performed in secrecy will not be abandoned by God; in this present age, He brings it to light, and in the age to come, He will glorify it, for the glory belongs to God.

Abbot Panteleimon about the Trinity

19th centuryCommentator

Act with kindness and swiftly move to forget the deed, so that it may remain hidden from all. Recognize that you have simply carried out God’s command as an unblemished servant: what reason do you have for pride? Have you accomplished all that God has instructed? The act of charity is not your creation but God’s, entrusted to you. By fulfilling God’s work, let Him receive the glory, not us, O Lord, not us, but allow Your name to be exalted (Psalm 113:9). However, you will not miss out on glory: God observes all, His presence encompassing everything; at His Final Judgment, no deed, regardless of its size, can be concealed, no matter your attempts at disguise.

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Thus, be assured that your heavenly Father, who perceives the unseen, knows that nothing can be hidden from Him, and He will reward you openly. This reward may sometimes manifest in this life, where the giver’s hand is filled generously; yet, it will be especially clear on the Day of Christ's Judgment, when the recompense for your actions and intentions will be revealed. ‘What do you desire? - St. Chrysostom comments. - Is it not that your deeds be witnessed? Look, you have not merely angels or archangels as witnesses, but the Almighty God Himself. If you long for human witnesses, He will grant your request: if you seek to display yourself now, you may show yourself to a few, yet if you try to hide, God Himself will proclaim you to the entire world. Those who observe you now may charge you with pride, but on that day, all will marvel at you. Even if God refrains from punishing your desire for glory, it remains unbecoming for one seeking reputation to trade God for humanity by parading their good works. The King of Heaven desires to behold your actions; why do you turn away from Him in seeking human admiration?’ Your heavenly Father gazes upon you; strive to be worthy of such a Father. This was the way the saints of God extended mercy to their neighbors. Their lives are filled with poignant accounts of discreet charity. Recall how St. Nicholas the Wonderworker of Christ surreptitiously cast gold into the window of a destitute man’s home to help him marry off his three daughters. Remember how our Saint Tikhon of Zadonsk generously yet secretly provided for the poor through his helper. Even in our sinful times, by God’s grace, there exist such benevolent souls, known only to Him. They understand that true poverty feels ashamed to seek charity; it pains the needy to acknowledge their reliance on others, to subsist on the leftovers of others. Therefore, why expose the unfortunate to this embarrassment? Instead, offer charity in a manner that spares them shame, and you will have no grounds for vanity. How sweet the joy of your soul will be when you do good in secrecy! Your heart will sense that God’s blessing has showered upon it like dew from heaven, descending from above through the prayer of the poor whom you have uplifted with your kindness. Your unseen act of goodness will nourish your soul like heavenly manna and bring joy to your heart like oil of gladness, revealing to you the profound happiness that one act of Christian love can bestow. Let not your hand boast of what it accomplishes!

Gladkow B.I.

19th centuryCommentator

At times, an individual who performs acts of kindness purely out of love for others, without seeking accolades or worldly rewards, may inadvertently elevate themselves and dwell on their own righteousness. This form of vanity and arrogance is indeed a more significant transgression than mere superficial pride; it is this fault that Christ cautions us against, instructing us to engage in good works as though in secrecy: Let not your left hand know what your right hand is doing. This means that when you have done good, you should strive to forget it completely and refrain from discussing it or even recalling it; do not speak of it to avoid the temptation of being admired by others, and do not remember it so that pride does not take root.

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Instead, keep in mind that in performing unselfish deeds, we are not accomplishing anything extraordinary deserving of commendation; we simply fulfill our obligations and carry out God's will. For further insight on verse 4, refer back to verses 1 and 2.

Kochomski S.W.

19th centuryCommentator

The essential message conveyed in the initial six verses of chapter 6 in Matthew, as well as in verses 16 to 18, emphasizes that acts of kindness and devotions intended to honor God, such as prayer and fasting, should not be performed for mere display or for the sake of gaining human admiration. Instead, those actions should be conducted with the intention of glorifying the Heavenly Father, allowing the light of one's good deeds to illuminate the lives of others, in line with the instructions given to the apostles. One who is not consumed by vanity will benefit more by engaging in fasting, prayer, and service to others in such a way that only God witnesses these deeds. In turn, your Father, who sees what is done in secret, will bestow rewards at the final judgment, before all angels and humanity.

Michail (Gribanowski)

19th centuryCommentator

"Be cautious not to practice your acts of charity in front of others in order to be seen by them, for if you do, you will forfeit your reward from your Father in heaven. Therefore, when you give to those in need, do not announce it with trumpets as the hypocrites do in the synagogues and on the streets so that others may honor them. Truly, I say to you, they have received their reward in full. But when you give to the needy, do so in secret, letting your left hand remain unaware of what your right hand is doing, so that your giving may be discreet; and your Father, who sees what is done in secret, will reward you openly." Matthew 6:1-4

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In these teachings from the Gospel, the Lord delineates the purely spiritual significance of charitable giving, emphasizing that it is directed solely toward God, to be performed in His sight as an offering of worship. In contemporary terms, there tends to be a prevailing notion that charity pertains primarily to human relations, focusing on the individual's role in society. When we engage in charitable actions, we often view them as merely beneficial to others. Our donations to public causes are seen as contributions to the greater good of society, with the idea of God’s acknowledgment taking a secondary role—if it is considered at all. Thus, it is natural for us to seek recognition for our good deeds; when we help someone in need, we look for expressions of gratitude, and when we support a cause, we desire acknowledgment from the community. Conversations about our generosity and the press coverage of our charitable actions often become a necessary component of our altruistic endeavors, especially if we are motivated by human commendation. We expect tangible results—a reflection of our efforts, a sign that our contributions have borne fruit.

However, God's perspective on our actions is markedly different. In the act of giving, our relationship with God should be central. Our charitable efforts become a sacrifice offered to Him, with the person receiving the aid serving as a living altar through which we can express our devotion. It is crucial to recognize that the acknowledgment from others does not determine the value of our gift. What matters is whether our offering is pleasing to God. The purity of our intentions—free from self-serving motives and desires for human recognition—enhances the likelihood that our sacrifice will be accepted.

In sacred narratives, the sacrifices of Cain and Abel illustrate this concept. Observers saw that Abel's offering ascended directly to heaven, while Cain's dissipated over the earth, signifying God's acceptance of one and rejection of the other. Such a principle can be applied to our charitable deeds. It is unfavorable if our acts of kindness become a spectacle, spread widely by the media. Conversely, it is commendable if they rise to God in the quietude of our sincere hearts, much like Abel's offering.

If we approach almsgiving and charity with this understanding, it follows that we would avoid making our deeds known to others and instead strive to keep them hidden, just as we keep our most sacred prayers private. We would refrain from self-congratulation for what we have done and avoid attributing significance to our actions based on external accolades. In reality, our charitable acts are made solely for the glory of God.

When we light a candle before an icon or offer incense, the act itself, whether grand or modest, holds minimal value in the eyes of God compared to the faith and love that motivate it. The size or quality of our offerings is inconsequential to Him. Thus, the true benefactor understands that their contributions, regardless of magnitude, are insignificant from a divine perspective; all belongs to God, and our gifts reflect our opportunity to demonstrate love and reverence toward Him.

The benefactor gives without dwelling on the importance of the act, simply grateful for the chance to honor God and unburdened by thoughts of prior deeds, which are transient like the fragrance of incense. Those who seek human acknowledgment or public approval for their good works, leveraging their generosity in social circles, must realize that such actions are merely human in nature—unreflective of true Christian practice. Their efforts will yield no lasting spiritual impact and will vanish along with worldly recognition, as they neglect to fulfill Christ's commandment.

Public awareness of charitable works, akin to boasting about one's devoutness in prayer or the manner in which one worships, should remain a deeply personal affair, shielded from the scrutiny of others. Every act of kindness should ultimately be a manifestation of our communion with God, our offering of praise, and our expression of gratitude.

Michail (Lusin)

19th centuryCommentator

The one who observes your deeds in private will reward you publicly. The purpose of performing acts of charity discreetly is that it pleases God; He is aware of all our deeds, no matter how hidden they are, and will reward them in a visible manner. This fulfillment can occur in this lifetime, where the giver not only experiences an abundance but is also visibly enriched; however, it will be most apparent at the Final Judgment of Christ, when the rewards for every action will be revealed. (Matthew 25:31ff.)

Cross references

Passages read together with this verse.

The original text

Greek text, 19 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. ὅπως
    hopōs
    how
    G3704 · ὅπως
  2. ᾖ
    ē
    I am
    G1510 · εἰμί
  3. σου
    sou
    you
    G4771 · σύ
  4. ἡ
    hē
    the
    G3588 · ὁ
  5. ἐλεημοσύνη
    eleēmosynē
    alms-giving
    G1654 · ἐλεημοσύνη
  6. ἐν
    en
    in
    G1722 · ἐν
  7. τῷ
    tō
    the
    G3588 · ὁ
  8. κρυπτῷ
    kryptō
    hidden
    G2927 · κρυπτός
  9. καὶ
    kai
    and
    G2532 · καί
  10. ὁ
    ho
    the
    G3588 · ὁ
  11. Πατήρ
    patēr
    father
    G3962 · πατήρ
  12. σου
    sou
    you
    G4771 · σύ
  13. ὁ
    ho
    the
    G3588 · ὁ
  14. βλέπων
    blepōn
    I look
    G991 · βλέπω
  15. ἐν
    en
    in
    G1722 · ἐν
  16. τῷ
    tō
    the
    G3588 · ὁ
  17. κρυπτῷ
    kryptō
    hidden
    G2927 · κρυπτός
  18. ἀποδώσει
    apodōsei
    I give back
    G591 · ἀποδίδωμι
  19. σοι
    soi
    you
    G4771 · σύ