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Please turn with me in your Bibles 
to Matthew, chapter six, continue our studies in the gospel of 
Matthew. Specifically, we find ourselves 
in the Sermon on the Mount. We're picking up in Matthew, 
chapter six. I'll read verses one to 18, and 
then we'll focus this morning on verses one to four. Matthew, 
chapter six, beginning in verse one. Take heed that you do not 
do your charitable deeds before men to be seen by them. Otherwise, 
you have no reward from your father in heaven. Therefore, 
when you do a charitable deed, do not sound a trumpet before 
you as the hypocrites do in the synagogues and in the streets, 
that they may have glory from men. Assuredly, I say to you, 
they have their reward. But when you do a charitable 
deed, do not let your left hand know what your right hand is 
doing, that your charitable deed may be in secret. And your father, 
who sees in secret, will himself reward you openly. And when you 
pray, you shall not be like the hypocrites, for they love to 
pray, standing in the synagogues and on the corners of the streets, 
that they may be seen by men. Assuredly, I say to you, they 
have their reward. But you, when you pray, go into 
your room, and when you have shut your door, pray to your 
father, who is in the secret place. And your father, who sees 
in secret, will reward you openly. And when you pray, do not use 
vain repetitions as they even do, for they think that they 
will be heard for their many words. Therefore, do not be like 
them, for your father knows the things you have need of before 
you ask him. In this manner, therefore, pray. 
Our Father in heaven, hallowed be your name. Your kingdom come, 
your will be done, on earth as it is in heaven. Give us this 
day our daily bread, and forgive us our debts, as we forgive our 
debtors. And do not lead us into temptation, 
but deliver us from the evil one. For yours is the kingdom 
and the power and the glory forever. Amen. For if you forgive men 
their trespasses, your heavenly Father will also forgive you. 
But if you do not forgive men their trespasses, neither will 
your Father forgive your trespasses. Moreover, when you fast, do not 
be like the hypocrites with a sad countenance. for they disfigure 
their faces that they may appear to men to be fasting. Assuredly, 
I say to you, they have their reward. But you, when you fast, 
anoint your head and wash your face, so that you do not appear 
to men to be fasting, but to your Father who is in the secret 
place. And your Father, who sees in secret, will reward you openly. 
Amen. Let us pray. God, as we come 
to this passage of Scripture, we pray that you would guide 
us by your Spirit We confess our sins, Lord, as we look into 
your perfect law, as we look into your holy word. We can see 
as well our departure, our defection, our lack of submission to your 
authority. And we would even confess that 
sin now and pray for cleansing in the blood of the lamb. We 
pray that you would wash us and purify us and make us a people 
zealous for good works, not only in their accomplishment, but 
in the manner Jesus specifies here and in the motivation that 
lie behind it. We just pray, God in heaven, 
that you would guide us and help us, Father, to take your word, 
to hide it in our hearts, that we might not sin against you. 
We pray that in all of this you would be glorified, that you 
would be exalted, that Christ, our Lord, would indeed speak 
to us by his word and by his spirit. And we pray in Jesus' 
holy name. Amen. Well, we remember specifically 
in Matthew chapter five at verse 20, Our Lord Jesus says, I say 
to you that unless your righteousness exceeds the righteousness of 
the scribes and Pharisees, you will by no means enter the kingdom 
of heaven. And then Jesus takes or undertakes 
to interpret properly the law of God. That's what he does in 
chapter five, verses 21 to 20 to 48. He expounds, he brings out the 
true meaning that God intended through the man of God, Moses. 
And Jesus demonstrates there our standard of ethical behavior 
as we relate to man. Now, in Matthew chapter 6, Jesus 
is going to take up our religious duties or our religious observations, 
the things that we engage in. We might call them acts of piety. 
He speaks of three things in chapter 6, verses 1 to 18. He 
speaks of almsgiving. or the giving of alms. He speaks 
of prayer and He speaks of fasting. Again, specifically religious 
duties and how we are to approach our God when it comes to the 
observance of these particular things. So, the ethical relationship 
that we bear to fellow men in chapter 5, verses 21 to 48, and 
here in chapter 6, verses 1 to 18, are religious obligations. The way we conduct ourselves 
before our holy God in terms of acts of piety. Well, I want 
to look at three things this morning in verses one to four. 
We'll note first the general principle regarding acts of piety. Verse one, the general principle 
concerning acts of piety. Secondly, we'll notice the caution 
concerning almsgiving. Almsgiving simply is the voluntary 
contribution of money or other resources to try and aid the 
poor. to help those who are less fortunate, 
perhaps, than we are. So we'll look at the caution 
concerning almsgiving, and then thirdly, the positive instruction 
concerning almsgiving. So those three things this morning, 
verses one to four. Let's take up, first of all, 
the general principle concerning acts of piety. Notice in verse 
one, he says, take heed that you do not do your charitable 
deeds before men. a bit of a difference in the 
manuscript evidence. Some manuscripts read, take heed 
that you do not do your righteousness or that you practice your righteousness 
before men. And I think that that fits the 
overall context because it provides a particular structure. You've 
got a general principle in verse one, cautioning us the way that 
we engage in our acts of righteousness and the way that we engage in 
acts of piety. And then he follows that up with 
three particular applications with reference to almsgiving, 
prayer, and fasting. There's similarity in each of 
these particular areas. There is a warning not to seek 
praise from men in each of these three areas. There is a guarantee 
that the one who ignores the warning will get what he bargained 
for. There is then positive instruction 
by Jesus on the proper approach to religious duties. And then 
there is a promise of blessing from God with reference to his 
people. So it's a general statement, 
verse one, taking that you do not practice your righteousness 
before men, that you do not engage in righteous acts before men. And then notice specifically 
the problem. It is to be seen by them. See, this is the issue. Jesus 
assumes that his people will engage in these activities. Notice 
there's no command in chapter 6, verses 1 to 18, in terms of 
the practice of these acts of piety. He doesn't here command 
almsgiving. He assumes that God's people, 
having been saved by grace alone, through faith alone, in Christ 
alone, by that grand act of almsgiving in Christ on Calvary's tree, 
we will follow the Lord. We will engage in almsgiving. The problem that Jesus is addressing 
isn't the fact of the act of piety or the practice of a particular 
righteous act, but it's the manner we engage in it. It's the motivation 
behind it. The Lord God not only sees the 
external, but he sees the heart motivation behind it. And Jesus 
addresses the problem head on here. Take heed that you do not 
do your righteousness before men to be seen by them. And if you're remembering chapter 
five, verse sixteen, you might think there's some tension within 
the holy word of God. Remember, in five sixteen, Jesus 
says, with reference to our witness, he says, let your light so shine 
before men that they may see your good works and give glory 
to God. So on the one hand, Jesus is saying, let your light so 
shine before men that they may see those works that Jesus is 
now telling you to hide or to engage in and secrecy. And then 
we find what may appear to be attention, but it really isn't. 5.16 deals with our lifestyle, 
deals with the way we live, deals with our entire orientation. 
Deals with the way we handle trials, the way we handle difficulties, 
the way we handle blessings. It is the overall life and conduct 
of the believer that's in view in 516. With reference to chapter 
6, their acts of piety, their religious observances. Of course, 
you don't engage in almsgiving to be seen by men. Of course, 
you don't engage in prayer just so people can say, what a good 
prayer. Of course, you don't fast so people can say what a 
holy, godly, righteous man you are, that you're fasting. So 
one deals with lifestyle in general. The second deals specifically 
with religious observances. But as well, note the focus. 
Note what's going on here that's crucial to our passage. In 516, let your light so shine 
before men that they may see your good works and do what? 
Give glory to God. What Jesus cautions in the religious 
observations of verses 1 to 18 in Matthew 6 is that you are 
not to take glory for yourself. Why else would a man do these 
things before men to be observed by them, but for his own praise, 
for his own exaltation, for his own congratulation? You see, 
there's a big difference in terms of motivation. You don't go do 
good things so that men will look upon you approvingly. You 
don't engage in these acts so that men will pat you on the 
back. You don't engage in these acts, so they'll put a name on 
a brick as they build this particular orphanage to celebrate your accomplishment 
in giving unto that person. You see that. People make a big 
contribution. We'll just pick on the Christian 
world. Seminaries. Then you've got the John Smith 
wing for theological studies. Well, it seems to me that Jesus 
is condemning that very approach here. No hard feelings on John 
Smith or any potential donors out there to theological seminaries, 
but you see the difference in orientation. You see the difference 
in approach. Matthew five, you live in such 
a godly way and you engage in consistent good words so that 
men see that and they praise the God of heaven and earth. 
Matthew six is concerned with that motivation of that, that 
desire to do good things, but for the wrong reasons. Notice, 
verse one, take heed that you do not do your righteousness 
before men to be seen by them. Otherwise, you have no reward 
from your father in heaven. The Lord God Almighty sees all 
things. The Lord God Almighty tests the 
hearts. The Lord God Almighty knows the 
motivation. The Lord God Almighty knows why 
you're engaged in a particular act. If it's just to court the 
favor of God, then listen to court the favor of men. Listen 
to the language of our Redeemer. You will have no reward from 
your father. And reward here doesn't mean 
you give and you get all these great things. Reward isn't simply 
monetary in nature. The reward there probably is 
God. In other words, when you engage in religious practice 
and you do so with the proper motivation and the heart disposition, 
what is your reward? The favor of your father, the 
favor of your God. It's not you give in order to 
get more things. It's not you give in order to 
have a summer home or you give in order to have a brand new 
car or Lord, I gave away this car. Will you give me a new one 
that's better and shinier and brighter? No, the reward is the 
father. The reward is his approbation. The reward is his approval. The 
reward is his honor in our lives. The reward is God most high. That is what Jesus is speaking 
to. Good deeds done with bad motives 
destroy the God word reference and thus reduce the believers 
words to moralism instead of Christianity. Christianity is 
a supernatural religion, brothers and sisters. That means God is 
in Christ reconciling the world to himself. It has a specific 
reference to what Pastor Cam read there. Caiaphas spoke a 
lot better than he knew. Caiaphas spoke a lot better than 
he understood. One man dies for the sin of the 
nation. What's that holy nation the Bible 
refers to? church. Jesus supernaturally 
saves us by his shed blood, by his glorious resurrection. We 
are brought nigh through the blood of Jesus Christ, his son. 
It is supernatural. The good works that flow out 
of this are a response to God's work in our lives. Moralism teaches 
just the opposite. I do enough good things. I try 
to reduce the bad things, and then ultimately I might find 
favor or merit with God. Bible says, there is none righteous, 
no, not one. There is none who pleases God 
in his strength and in his flesh. All of us like sheep have gone 
astray. There is none of us who fear 
God. We have departed from him. He 
saves us by grace. He cleanses us in the precious 
blood. He forgives us and gives us a righteousness. And he puts 
us in a place of acceptance with himself. And it's in that framework 
that Christian good works find their fulfillment. Everything 
else is moralism. The attempt to appease God in 
our own strength, in our own words, and by our own conduct. 
Well, Jesus says God will have none of it. Notice, secondly, 
the caution concerning almsgiving. Verse 2 says, therefore, when 
you do a charitable deed, do not sound a trumpet before you 
as the hypocrites do in the synagogues and in the streets, that they 
may have glory from men. Assuredly, I say to you, they 
have their reward. Thinking about this passage over 
the last several days, and I thought some texts are easy to preach. 
This isn't a difficult passage, is it? It really isn't. You don't need a half hour or 
45 minutes of exposition to tell you what Jesus means in this 
passage. Some passages structurally, exegetically, biblically, theologically 
are quite simple to preach. But the same passage is difficult 
to preach because it's so true. Not that the rest of the Bible 
isn't, but these things penetrate. These things cut to the heart. 
Again, notice, there's no imperative. There's no command. Therefore, 
Jesus says, when you do a charitable deed, therefore, when you engage 
in almsgiving, He's not saying as kingdom citizens, those saved 
by grace through faith in me alone. Now I want you to go out 
and give alms. No, that's a no brainer. It's 
assumed the same way prayer is assumed. We shouldn't have to 
berate people. We shouldn't have to harangue 
people. We shouldn't have to continually 
command and exhort people to pray. This is what a Christian 
does. We shouldn't have to harangue. 
We shouldn't have to berate with reference to giving. This is 
what a Christian does. We shouldn't have to harangue 
or berate people with reference to fasting. This is what Christians 
do. The absence of an imperative 
or the absence of a command here highlights a fundamental assumption 
that we need to reckon with. Jesus assumes that you and I 
give. J.C. Ryle said this is a weighty 
lesson. It condemns the selfish stinginess 
of many in the matter of giving money. He says this, and I think 
we all ought to internalize this. A giving Savior should have giving 
disciples. A giving Savior. What's he referring 
to? Second Corinthians 8. Paul is 
telling the Corinthians that they ought to give liberally 
to the churches in need. You know the grace of our Lord 
Jesus Christ. You know that though he was rich, 
yet for your sakes he became poor, that we through his poverty 
might become rich. That great transaction, Christ 
the rich one becomes poor on our behalf, that we the poor 
ones can be rich in him. That's the grand demonstration 
of almsgiving, isn't it? Christ takes needy, wretched, 
helpless sinners, and he comes and dies on their behalf. He 
rises again, and he receives them into his kingdom. And we, 
as God's people, are going to be misers and greedy and stingy 
and hard-hearted? Jesus says no when you do this, 
when you engage in a charitable deed. We are, as Rylegon, a giving 
Savior should have giving disciples. Remember, we've qualified that 
back in chapter five, verse 42. Jesus says, Give to him who asks 
you and from him who wants to borrow from you. Do not turn 
away. Remember the necessary qualifications. If a man is drunk 
and we hand him ten dollars, he may further himself in sin. 
Paul, the apostle, says that if a man does not work, neither 
let him eat. So all of those qualifications 
being in place, what is our hearts like? Are we giving people? Solomon says the leech has two 
daughters. Give, give. Solomon's absolutely right, and 
that leech resides in each and every one of our hearts. Give, 
give. It's mine. I don't want to part 
with it. I'm not going to let go of it. 
I remember reading one time a preacher said to the congregation, we 
have good news, we have bad news. Good news is we have all the 
money we need for this particular project. The bad news is it's 
in your wallets. Now, this isn't Pastor Butler 
up here trying to attack the Free Grace Baptist Church. I 
bless God to be a part of such a congregation. Yet at the hub 
of what Jesus is teaching here, we need to understand this mindset. 
The born-again believer realizes the earth is the Lord's and the 
fullness thereof. There is not one thing we possess 
that hasn't been given to us by a good and gracious God. We 
have no right to cling to these things as if our lives depended 
upon it. It's very interesting. Chapter 
six, Jesus goes from the acts of piety, of moms giving and 
praying and fasting. And then the latter half of the 
chapter, you know what he's talking about? Don't lay up treasures 
up. Don't lay treasures here on earth, but rather lay up your 
treasures in heaven. Don't worry about what you'll 
eat. Don't worry about what you'll drink. Remember that God is in 
control. God is sovereign. He goes from the acts of piety 
to the supramundane affairs of life. We need to remember that we are 
not to aid a man in committing sin. We are, however, to remember 
the generous spirit and loving benevolence that ought to characterize 
kingdom citizens, the things the Old Testament spoke to as 
well. But you know, intriguingly, as you work through the Old Testament 
law, There are laws regulating no-interest loans, right? You see your brother in need, 
lend him money. But don't attach a 10% or a 20% or a 30%. If you 
must take surety from him, if it's his coat, make sure you 
give it back to him at night so that he doesn't freeze to 
death. There's grace embedded in the biblical law so that we 
can carry out our activities in a genuinely benevolent spirit. 
So no interest loans are certainly mandated in the law. Tithing 
was mandated in the law. From the tithe, they would take 
monies for the Levites, monies for the strangers, monies for 
the widows, money for the orphans. You know, there was no top-down 
imposition from the government of Israel that said, thou must 
set aside a certain portion and give charitably. That sort of 
takes away from the voluntary contribution aspect. You see, 
even old covenant Israel. The people of God were supposed 
to be large-hearted. The people of God were supposed 
to be benevolent. The people of God were supposed 
to help those who were in need. The same is true in the New Covenant. The Lord Jesus assumes that His 
disciples will be of a generous spirit and will certainly give 
to those who are in need. Now, notice He highlights the 
hypocrite's conduct. Verse two, therefore, when you 
do a charitable deed, do not sound the trumpet before you 
as the hypocrites do in the synagogues and in the streets. There's a 
lot of ink spilled on what he means here. Is it literal? Did 
they actually sound the trumpet in the synagogues and on the 
streets when they were engaged in almsgiving? Most commentators 
agree there's no evidence for such a position. Some say that 
the actual donation box was sort of shaped like a horn or a trumpet. 
And then when you drop the money in there, it made a particular 
sound. Maybe you gave a little extra heave so everybody would 
hear how much you're giving there. You know, make sure it resonates 
in the bottom of this particular containment barrel. Jesus is probably speaking metaphorically. Jesus does this on occasion, 
doesn't he? He'll do it later in Matthew 
23 when he's describing the practice of the scribes and the Pharisees. 
He says, these are the sorts of men that strain out gnats 
and then they swallow camels. Jesus speaks in that sort of 
language to shock our sensibilities. I mean, can you imagine for a 
moment somebody taking a trumpet, blasting a bellowing sound and 
saying, I am now giving to the poor. Jesus says that's falling. That's foolishness. That's wretchedness. You don't do that. It cuts the 
heart out of the charitable deed. You are seeking something for 
yourself. You are not giving. Rather, you are buying and you 
are seeking to buy the applause and the praise of men. He uses 
this illustration to highlight that we are not to draw attention 
to ourselves. We're not to parade ourselves. We're not to tell everybody how 
much we gave. We're not to feel the pat on 
the back because we've done good things. That's the meaning of 
our text. When you do a charitable deed, 
do not sound a trumpet before you as the hypocrites do in the 
synagogues and in the streets. What's your motivation? What 
are you looking for? You're looking for praise? You're 
looking for men to say, wow, you're so godly. Wow, you're 
such a giving spirit. You're so holy in the manner 
in which you give your resources to others. Spurgeon said to stand 
with a penny in one hand and a trumpet in the other is the 
posture of hypocrisy. Stand with a penny in one hand 
and a trumpet in the other. That is the posture of hypocrisy. Drop the money into the box so 
everybody witnesses your display of godliness. That's wretched. That's wicked. The believer who 
gives to a specific cause should not look for recognition or rewards 
or some sort of boon. If you give today, I remember 
seeing this before, a man said, if you give to our organization, 
we will send you a certificate with ownership of a tree in Israel, 
a vine in Israel. And you'll get a little vial, 
a little container of special oil. Wow, honey, call now, give 
them our credit card so we can get those goodies. What's Jesus 
saying? There's a motivation problem 
there. There's an issue there. What 
are you looking for? You want to alleviate the downtrodden 
poor to the glory of God? Or do you want a certificate 
of ownership for a tree in Israel? You say, well, I would never 
do that. Yeah, but there might be some 
competing motive in your heart, in my heart, that causes us to 
give, not with the best of intentions, but because of some other horizontal 
reason. I tell you, this text is penetrating. This text hurts if you're following 
along. This text will definitely deal 
with you. Notice the desired reward of 
the hypocrite, verse 2c, that they may have glory from men. 
The specific desire of the one giving in this ostentatious manner 
is obvious. He wants the glory of men. He 
wants what men can give him. He wants what men can do. He 
wants to be stroked. He wants to be congratulated. 
He wants to be exalted. There is something in our wretched, 
wicked hearts and even as believers that wants the approval of men. You say, well, that's not me. 
Well, pray for the rest of us, because we all struggle with 
it or the most of us do. We want the approval of men. Jesus condemns that notice in 
a twist of irony at the very end. Verse two, that they may 
have glory from men. Assuredly, I say to you, they 
have their reward. Isn't that intriguing? They get 
the very thing they're after. They get the very thing they 
desire. They get the very thing they long for, and in the process, 
what are they forsaking? The blessing of God Himself. 
You see, the problem with the hypocrite is he shoots way too 
low. You shoot way too low, you'll get it every time. You want the 
approval of men in a sin-cursed world, it's pretty easy to garner. 
Keep your lawn cut, pay your taxes on time, show up at your 
job on time. People say, wow, this is amazing. 
You're a model of productivity because you show up on time. 
It's not hard to court the favor of men in this particular world. 
The irony here is powerful. Men seeking glory from men get 
precisely what they desire. And in the process, they relinquish, 
they forfeit, they give away the thing they should most ultimately 
desire, the reward of God himself. The commentator Plummer said 
it this way, and I think he's very spot on. He said, they receive 
their pay then and there, and they receive it in full. That's 
the end of verse two there. I say to you, they have their 
reward. Some translations have, they 
have their reward in full. That is an accurate translation 
of the Greek word. They are paid in full. They have 
everything. The transaction is completed. 
It is finished. There's no more. It's a gun deal 
on a said they receive their pay then and there, and they 
receive it in full. God owes them nothing. They were 
not giving, but they were buying this transaction under the guise 
of being holy, pious, righteous observers of God's law. We're 
going to give to the poor so that men will give us a war. 
That's mercenary. That's a transaction. That's 
reducing what should be a glorious thing between you and God most 
high to something cheap and pawdry, something low, something carnal, 
something base. I want the approval of men. He 
says they wanted the praise of men. They paid for it and now 
they have got it. The transaction is ended and 
they can claim nothing more. You see, Jesus condemns that 
attitude. Now notice thirdly, the positive 
instruction concerning almsgiving. The positive instruction concerning 
almsgiving, the necessity of secrecy. Notice in verse three, 
but when you do a charitable deed, there's that pesky assumption 
again, isn't it? One of the former presidents 
of the United States said something about fats. They're pretty pesky, 
kind of a nuisance, those things called fats. They sort of intrude 
on people's comfort zones. They sort of intrude on people's 
lives. We like to deal with one another, 
but let's leave the facts aside. Notice again, verse three, that 
assumption is there. But when you do a charitable 
deed, in case you stumbled, in case you have not got this fact, 
God calls you to engage in charity. When you do a charitable deed, 
notice, do not let your left hand know what your right hand 
is doing, that your charitable deed may be in secret. Again, 
one commentator says, when we give with both hands, there is 
that sort of pomp and display that everybody can see what we're 
doing. I think that's reading way too much into it. I think 
what Jesus is saying is keep secrets even from yourself. Because 
the temptation of pride is so high, the temptation of pride 
is so strong, the temptation of pride is so much, don't even 
let your left hand know what your right hand is doing. Keep 
secrets from yourself with reference to this act of charitable deeds, 
because you are proud. We could get to verse 3 and we 
could say something like this. Well, at least I'm not like those 
hypocrites who blow the trumpet when they give. At least I'm 
not like those hypocrites who stand in the synagogues and on 
the streets and they pray thus. At least I'm not like them. You 
see, the temptation to pride is very strong. And so when we 
come to verse three, Jesus says, don't even let your left hand 
know what your right hand is doing. Don't make a big deal 
out of everything. Don't contemplate in your mind, 
oh, look, right, Anne, look at what good things you're doing 
today. Look at how wonderful you are. Look at how giving you 
are. Look at how charitable you are. Look at how you are not 
like those Pharisees who sound the trumpet in the streets and 
the synagogues. You're a pretty good guy. You've accomplished 
this well. You're good with reference to 
these acts of piety. Jesus says, keep secrets from 
yourself in this thing. It doesn't mean give all your 
money away and don't budget and then end up, you know, owing, 
you know, a million dollars. It doesn't mean that. It doesn't 
mean irresponsibility. But he means, with reference 
to this whole idea, that we are to hide our good deeds even from 
ourselves because the tendency and the temptation to pride is 
so powerful and so strong. Spurgeon nailed it. He said, 
seek secrecy for your good deeds. Do not even see your own virtue. What happens when we see our 
own virtue? We want others to see it too. We'll even invite them to see 
it. We'll ask them to see it. We'll say things like, honey, 
didn't I do the dishes for you? Honey, didn't I take out the 
dog for you? Honey, didn't I accomplish those 
things for you? What is behind that? Is it the 
glory of God and the good of honey? Or is it a pat on the 
back for doing what you should do anyway? That's what Jesus is speaking 
to. It's not a tough text, brother. Seek secrecy for your good deeds. Charles Hatton's version. Do 
not even see your own virtue. Hide from yourself that which 
you yourself have done that is commendable for the proud contemplation 
of your own generosity may tarnish all your own. The proud contemplation 
of your own generosity may tarnish all your alms. There's a beautiful 
illustration of this later in Matthew's gospel, in Matthew 
25, when Jesus separates the sheep from the goats. Jesus commends 
his people. Jesus commends the righteous. 
You know what their response is? We're sure glad you noticed 
that, Lord, because it was tough. We're sure glad that you noticed 
that, Lord, because no one else gave us any props. We're sure 
glad that you're commending us on that, Lord, because, you know, 
we live in an ungodly age and the people we minister to, they 
themselves didn't even engage in thankfulness. Then the righteous 
will answer him saying, Lord, when did we see you hungry and 
feed you? When? We were just doing what believers 
do. We were just doing what the godly do. We were looking out 
for the glory of the Lord, and we're looking out for our brothers 
and our sisters. Lord, when did we see you hungry and feed you, 
or thirsty and give you drink? When did we see you a stranger 
and take you in, or naked and clothe you? Or when did we see 
you sick or in prison and come to you? There are people hiding 
from the right hand and the left hand. These are people engaged 
in good works with proper motives. These are people that are not 
looking to the praise of men, but they're looking to glorify 
and honor God Most High in their almsgiving. Don't let your left 
hand, don't make a parade out of it, even in your own head. 
I would suggest, brethren, especially in your own head. What happens? Bitterness sets in. Nobody notices what I do. Nobody 
sees the good that I engage in. Again, maybe none of you have 
ever had this temptation. I praise God that you're holy. 
I praise God that you guys are just that much more higher than 
people I read and talk to, deal with and look at in the mirror. 
You know, we do all these things, Lord, and it's like no one notices. I get up every morning, I go 
to work, I do my job, I'm faithful, I give, and yet there's never 
congratulations. Jesus says, get your mind off 
your generosity, get your mind off your accomplishments, get 
your mind off what you're doing, do it for the glory of God, do 
it for the good of man, and let your Father take care of the 
rest. Let your Father deal with the rest. What's the remedy? With reference to this particular 
aspect, he says there is a necessity for secrecy and then there's 
a purpose for secrecy. Verse four, that your charitable 
deed may be in secret and your father who sees in secret will 
himself reward you openly. God sees in secret, doesn't he? 
There's that passage in 2 Chronicles 16, 9, the eyes of the Lord run 
to and fro through all the earth. The kids, does that mean that 
God's eyes pop out and they sprout little legs and they run through 
the air? No. That's kind of an interesting 
illustration, isn't it? He's saying he sees everything. What's the psalmist saying in 
Psalm 139? Where can I go? I can't. I can 
go up into heaven. I can go down into the depths 
of hell. And you're there. You see me. You knit me together 
in my mother's womb. You are the divine weaver. You 
put me together. There is never a time you don't 
know me. Jesus says that God knows the hairs on our head. 
They're numbered because he has to count. Oh, there's John Smith. 
Let me count the number of hairs on his head. He knows these things. 
He's omniscient. Proverbs 15 says the eyes of 
the Lord are in every place, beholding the good and the evil. 
We often reflect upon that, the evil. God sees me when I sin. 
God sees me when I do wicked things. We oftentimes use that 
as a club against our children. God sees you when you do bad 
things. But it also says he beholds the good. You're not good in 
and of yourself, but in Jesus, you have a righteousness. When 
we get to the Lord Jesus in the midst of the lampstands in Revelation 
2 and 3, what's he say to the churches of Asia Minor? I know 
your works. And He commends them for good 
things. You don't tolerate heresy. I 
like that about you. You've tested those who say they're 
apostles, and they're not. I like that about you. I like 
the fact that you're persevering. I like the fact that you dwell 
where Satan's throne is, and yet, Pergamos, you are being 
faithful in the task that I have called you to. Jesus sees those 
things, and He approves of them. Yes, he condemns their evil. 
Yes, he condemns the fact that they're entertaining the doctrines 
of demons. Yes, he condemns the fact that they're dallying with 
Jezebel and with the Nicolaitans and all those sorts of things. 
Yes, he condemns those things, but his eye also sees the good. 
And this is what he's alluding to here, that your charitable 
deed may be in secret, and your father, who sees in secret, will 
himself reward you openly. Keep that in your mind. Next 
time the temptation rises up in your heart to say, wow, you 
know, I do these good things, I never get any recognition. 
I do these good things and I never get any credit. I do these good 
things and I have to leave notes about it so that I'll get some 
applause. I do these good things and nobody ever says, attaboy. 
In certain jobs, in certain career fields, in certain places, I 
mean, if you play sports, well, they put a trophy on your mantle 
and they say, good job, right? That's appealing to a certain 
motive, that's appealing to a certain thing in the heart of man. But 
with reference to living the Christian life faithfully and 
consistently, if the temptation rises up to say, how come nobody 
ever recognizes that I do anything? How come nobody ever says good 
job to me? Realize this, the father who 
sees in secret will reward you openly. The father is absolutely 
precise with reference to this whole plan. The father sees your 
activities. The father sees your almsgiving. 
Later, the father sees you praying. The father sees you fasting. 
Don't court the favor of men, but rather you ought to be far 
more consumed with the favor of your father. You ought to 
seek your father's pleasure. You ought to seek your father's 
approval. You know, it'd be like a young man or a young kid saying, 
oh, I want to do this to please my friends. and neglecting the 
father's approval. There was a man by the name of 
Rehoboam who did this very thing. He ascends the throne, the elders 
give him instruction, but what does he do? He listens to his 
friends and he makes foolish decisions that affect the kingdom. 
We ought to be seeking the approval and the approbation of our father 
in heaven when it comes to this matter of almsgiving. Knox Chamberlain 
says, moreover, the closing words of 6-4, he will reward you, indicate 
that the father has beheld not just the hidden action, but also 
the hidden motives of the heart. He sees it all. He approves of 
it. He will reward you openly. There 
is coming a day of vindication. There is a day when the Father 
will say, well done, good and faithful servant. There is a 
day when the meat shall inherit the earth. There is a day when 
those who mourn shall be comforted. When those who hunger and thirst 
for righteousness shall be filled. When those who are merciful shall 
obtain mercy. When those who are pure in heart 
shall see God. when those who are peacemakers 
shall be called the sons of God, when those who are persecuted 
for righteousness' sake will receive the very kingdom of God 
itself." Don't lose heart. Don't get sidetracked. Don't 
get caught up in the folly of man. Don't get caught up in that 
idea that I want what men have for me rather than I want what 
God has for me. Well, brethren, in conclusion, 
there are two assumptions of Christ in our passage. I already 
mentioned one. He assumes almsgiving. But you 
know what the other assumption is. He assumes the temptation 
to pride even among his kingdom citizens. So he speaks these 
words of love. If you can honestly read chapter 
6 verses 1 to 4 and say wow my good deeds have always been exercised 
out of a desire for the glory of God and the good of man then 
this warning really isn't for you. But for the rank and file 
of God's people who struggle with bitterness, who struggle 
with issues, who struggle with the desire for recognition and 
praise, these words are given in love. He assumes the temptation 
to pride. He assumes that it may well up 
in us to sound the trumpet, to advertise our good deeds, to 
start a society for the recognition of our benevolence. Jesus assumes 
these two things, that almsgiving is going on, but the temptation 
that is always alongside of it is for a desire for man's praise, 
man's glory, man's approbation rather than God's. Jesus also 
asserts and highlights the folly of the hypocrite in this passage. 
Hypocrite in the first century simply meant a stage actor. That's 
all it meant. Somebody who would put on a mask 
and go up on stage and act. Now, probably this particular 
hypocrite isn't so much engaged in deceiving others, though that's 
a part of it. Others see him as this holy, 
pious, wonderful guy. But probably more the emphasis 
and the stress is he's deceiving himself. He thinks he's one thing when 
he's really another. He thinks he's out for the glory 
of God when he's out for the glory of himself. He thinks he's 
out for the glory of God when all he wants is self-exaltation 
and self-praise. He is laboring for plaques. He's 
laboring for trophies. He's laboring for congratulations. 
He is not giving. He is rather buying. He is seeking 
with his money, with his resources, with his time, with his talents, 
whatever it is he has. He is proffering it so that he 
can get something back, so that he can get something in return. 
The hypocrite draws attention to himself, not God. The hypocrite 
makes sure that people understand what he is doing. And at times, 
brethren, this can be pious sounding. You may not blow the trumpet, 
but, oh man, I don't have any money left because I've given 
it all away. What's the implication? Wow, 
you're holy. Wow, you're godly. The implication 
ought to be budget better. so that you can give and so that 
you're able to maintain and function. That's a real practical sideline 
and corollary in all of this, brethren, that we ought to take 
seriously. If Jesus assumes almsgiving, 
is it the bottom of our budget if anything is left at the end 
of the month? You know, after clothes, after 
entertainment, after leisure, after gym fees, at the very bottom 
of the budget, almsgiving. If there's anything left, Lord, 
perhaps I will give it to those downtrodden and poor. That's 
assuming it's even on the budget. And I guess in the grand scheme 
of things, having it on the bottom of the budget, at least it made 
itself, or it made its way onto the budget. This isn't talking 
about tithes and the giving that God commands his people. This 
is talking about almsgiving, charitable contributions to those 
who are poor, charitable contributions to those who have need. You know, 
it's an interesting thing what the new man is supposed to do, 
according to Paul in Ephesians chapter four. Therefore, let 
him who stole steal no longer. It's good counsel, isn't it? 
You're saved now. What do you do? Stop stealing. I love that. No brainer, right? Where does he go? He goes to 
the decalogue. He goes to the moral law. This is how we know 
what is righteous in the sight of God. Therefore, let him who 
stole steal no longer, but rather let him work. Right? It's not just don't steal anymore, 
but it's don't steal, get a job. And it's not just get a job and 
work and provide for your own needs, but Let him work so that 
he can provide for the needs of others as well. You can check 
that later in Ephesians chapter 4. The hypocrite aims very low and 
he always hits the mark. He seeks praise from man instead 
of God and as Jesus says, they have their reward in full. If 
that's all you want, if that's all that's important, then go 
out and buy the praise of man. That's the folly of the hypocrite. 
Thirdly, we ought to consider the practice of the believer. 
The works are done before God. They are done in secret. They 
are done humbly. They're not done with the trumpet. 
They're not done with the banging of the coins in the copper plate. They are not done with the purpose 
of advertising. They're not done in order to 
get things from men. And, you know, brethren, this 
idea of almsgiving, it's not just that they're done, but they're 
done cheerfully. Doesn't Paul add that element 
in 2 Corinthians 9.7? God loves what? Somebody who 
gives? Yeah, he loves somebody who gives. He loves a cheerful 
giver. You know, if you go home today and 
say, OK, I'm going to add almsgiving to my budget. I have to add almsgiving 
to my budget. It's going to get on there. Pastor 
Butler said, at least if it's on there, that's a good day. 
I'm going to put it on my budget. If that's your attitude, that 
just defies 2 Corinthians 9.7. I think what Jesus is describing 
is the type of people, kingdom citizens, who've experienced 
grace, who say, I want to give to the brethren. I want to give 
to the downcast. I want to give to the down-prone 
and poor. We got that principle in Galatians 6.10, do good to 
all men, especially to those of the household of faith. I 
want to do that, Lord. Help me to get my finances in 
check. Help me to be a better steward. Help me to manage my 
resources properly. Help me to create a category 
where I can willfully and joyfully and happily give to men so that 
you can be glorified. That's where I can get a plaque 
or I can get applause or I can get paraded or celebrated so that 
I can honor my God who saved me by wondrous grace. Lloyd-Jones 
says the big problem in all of this is our self. Self gets in 
the way, doesn't he? I remember reading Lloyd-Jones 
in his book, Preachers and Preaching. He said, the greatest enemy of 
the preacher is himself. Lloyd-Jones counseled the preachers, 
forget yourself when you go to the pulpit. Be so caught up in 
the truth, be so caught up in Jesus Christ, that self can intrude. With its reference to giving 
or charitable deeds, he says, we shall never get rid of self 
by concentrating on self. There's more to this world than 
self. There's more to this life than self. Not just in the area 
of giving, brethren, but mark the way that you speak to people. 
Is it always about you? Does it terminate on you? Are you the most important thing 
in the universe? Lloyd-Jones says, we shall never 
get rid of self by concentrating on self. The only hope is to 
be so consumed by love that we have no time to think about ourselves. 
In other words, if we want to implement this teaching, we must 
look at Christ dying at Calvary's Hill and think of His life and 
all He endured and suffered. And as we look at Him, realize 
what He has done for us. And that leads us finally to 
any and all who are here this morning that don't know Christ 
as Lord and Savior. You know, the answer for you 
today is not go out and give your money away. If you're not 
a believer today, if you're not a Christian, If you can, with 
judgment day honesty, say in your heart of hearts right now 
that if I die, I will enter into the presence of the Lord. The 
answer for you is not go out and give your money away. The 
answer to you is not go try harder. Go get better. Go be accomplished. The answer for you is to look 
at that act of almsgiving at Calvary's Hill. The answer for 
unbelievers today, the answer for those who are not Christians 
today, is to look to the Lord Jesus Christ to save you from 
your sins. To consider Paul's words in 2 
Corinthians 8, you know, you know our Lord Jesus Christ, that 
though he was rich, that means he dwelt in heaven above. The 
scriptures tell us that the angels sing, holy, holy, holy is the 
Lord of hosts. The whole earth is filled with 
his glory. You ask, what does Jesus do or 
what did Jesus do prior to his coming in the incarnation? He 
sat enthroned in heaven, listening to the antiphonal praise of angelic 
beings who had to cover their faces at his holiness. That one 
came into this world, though he was rich, yet for your sakes, 
he became poor. What does Paul mean by that? 
He left the glory of heaven and he took on flesh. He, though 
being in the very form of God, did not consider robbery to be 
equal with God. He humbled himself. He humbled 
himself and came in the likeness of man. He's a bondservant. He's a slave to the will of his 
Holy Father. That's what Paul means. Though 
he was rich, yet for your sakes he became poor. We look at the 
Lord Jesus Christ in the scriptures. How is he described in the prophet 
Isaiah? He's a man of sorrows and acquainted 
with grief. He didn't walk around like a health, wealth and prosperity 
teacher with gold chains and a Rolls Royce and shoes that 
cost $2,000 for his feet. No, he humbled himself. He became 
poor for the sake of his creatures. He became poor for the sake, 
rather, of his elect. That's what Paul means. He lived 
in obedience to the law of God. Going back to Matthew 5, 21 to 
48, when Jesus says, you have heard that it was said, but I 
say unto you, he's the only one who ever said or ever did all 
that he says there. Who of us can say, I've never 
lost it. I've never committed adultery in my heart or in my 
mind. I've never murdered. I've never slandered. I've never 
gossiped. I've never let a bad word flow from my mouth. I've 
only ever been generous. I've only ever been kind. I've 
only ever gone the extra mile. I only ever turned the other 
cheek. I only ever do those things stipulated in the law. Only Jesus 
does that. You see what Paul's getting at? 
Though he was rich, yet for your sakes he became poor. That poorness, 
that poverty culminates in the cross. When God laid upon him 
the transgression of us sinners. and punishes the Son of God in 
our stead, such that the Son of God cries out, Why hast thou 
forsaken me? That is the height, the pinnacle, 
the climax of Christ's poverty. And He did it for us. That you 
through His poverty, you through His life, you through His death, 
you through His resurrection might become rich. The answer 
today, if you're not a Christian, is not go out and give your money 
away. The answer to you, if you're not a Christian, is believe on 
the Lord Jesus Christ. Believe on the gospel. Believe 
that he alone can save you from your sins. Believe that he will. 
Believe that he does. Believe that he's all-powerful 
and able to save to the uttermost everyone who draws nigh unto 
God through him. Believe that. And as you're a 
Christian, now go be charitable. To the Christians here who have 
believed the gospel, listen to the assumption again when you 
do. a charitable deed. Do not be 
like the hypocrites. Don't sound the trumpet. Don't 
let your left hand know what your right hand is doing. Don't 
parade yourself. Don't vault yourself. Don't exalt 
yourself, but rather seek to glorify God most high. That is 
our calling in this world. Let us pray. Father, we thank 
you for your word. We thank you for its clarity 
and for its simplicity. And I pray, God in heaven, that 
you would search us out and find us out and cause us to have fly 
afresh to the blood of the Lord Jesus Christ for cleansing and 
for washing. We pray for those who do not 
know you, God. My heart's desire is that you'd open their hearts 
to receive the truth that Christ, the rich man, Christ, the God 
of heaven and earth, came into this world in a poverty-stricken 
state, who gave himself on behalf of sinners and who rose again. 
I pray that today sinners would look to him and know the joy 
of being found in him. not having a righteousness of 
their own which is from the law, but having that righteousness 
which is from you through faith. Father, thank you for your word, 
and thank you that you have given us your spirit. We pray that 
he would guide us and lead us all into truth. We ask in Jesus' 
name, amen.