The opening of the season of Lent is an appropriate moment in which to reflect on Jesus’ discussion of financial gifts and prayer. It appears in a trilogy that includes fasting. With the lectionary, we will focus on the first two of this trilogy.
The amazing make up of this short list of pious acts strikes us first. Surprisingly, there is no mention of the temple or of its sacrifices. This passage is thus in the same tradition with Hosea 6:6 which reads, For I desire steadfast love and not sacrifice. It is also in harmony with Stephen in Acts 7:48 where he affirms, The Most High does not dwell in houses made with hands (Acts 7:47). We also recall where Jesus tells the woman at the well, The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father (John 4:21). In short, these texts affirm that there is no place in the teaching of Jesus for “Christian Zionism.” Alms, prayer, and fasting are selected for special emphasis, with no reference to temple or its sacrifices.
The text opens with a general negative admonition to not practice your piety before others in order to be seen by them. The reader of Matthew’s Gospel has already read Matt. 5:16, Let your light shine before others, so that they may see your good works and give glory to your Father in heaven. The parables in that text focus on salt and light. Salt works in an invisible way, while light is worthless when hidden. So in expressions of piety, there a place for both the hidden and the visible, but the text before us presses back to questions of quality and intention. The announced goal is that others will see our good works, and sense that to thank us for those works is not adequate. The works are to be of such a nature that all who observe them instinctively know that these acts could only be inspired by God. Thus thanks should naturally flow from the observer of those works to the God who prompted them. Soli Deo Gloria should emerge unprompted from the lips of all observers of our piety. Is that what happens in our life together?
We also notice that the giving of alms is in the same list with prayer. The word “alms” has a medieval flavor to it. A modern equivalent might be “charitable contributions.” It is easy to think of such activities as a part of a humanistic equation where those with more than enough are urged to give to the needy. Here “alms” are a part of the worship of God, not a matter of general human benevolence or “paying our share of the expenses of the club.”
This opening verse also introduces the topic of rewards. Protestants are generally nervous about any such discussion because it evokes the specter of works righteousness and ignoble motives for piety. Rudolph Bultmann writes that rewards in the New Testament are offered to those who do not seek them.
In Robert Bolt’s play about Sir Thomas More, A Man for all Seasons, the infamous Rich is seeking an “appointment” from More. More suggests, “Why not be a teacher? You’d be a fine teacher. Perhaps, a great one.” Rich answers, “And if I was who would know it?” More replies, “You, your pupils, your friends, God. Not a bad public, that. …” Rich declines. He is more interested both in the “praise of people” and the benefits that accrue from such praise. Jesus makes clear that good works will indeed attract attention, but if that is the goal, expect nothing from God.
In our wider world it is assumed that gifts open doors to influence peddling. The more the “advertising” of the gift, the more the givers are inclined to be generous. International aid donors expect to reap benefits from their largess, and this is assumed to be a normal expectation. Jesus invites us into a counter-cultural world where different standards and motives are at work.
The word employed for “alms” can also mean “kind deeds,” which are to be done quietly. As this happens, there is no humiliation for the recipient and the probability of pride on the part of the giver is greatly diminished.
Paul told the Ephesian elders that Jesus said, It is more blessed to give than to receive (Acts 20:35). It is also a great deal easier. The powerful are able to give. The weak are obliged to receive and receiving can be painful. Perhaps this is why grace is not only amazing, but for many in need, it is infuriating! Secrecy eases that pain.
Jesus then turns to the subject of prayer. The pious Jew at the time of Jesus was expected to recite set prayers in the evening, morning, and at noon (Psalm 55:17). Such prayers could be said in any public place as long as it was clean and there was no unpleasant smell in the air. Those inclined to public exhibition of their piety could easily “arrange” to be in a public place at the time of prayer and hope to reap the benefits of being known as pious persons.
Such persons are called “hupocrites,” which is the Greek word for an actor. The English word hypocrites may be too harsh. These types simply wanted to be known in the community as among those who were careful to observe the traditional three daily times of prayer. Their minds were not focused on God but on their neighbors. Let the daily prayers be offered in private. With the neighbors out of the picture, you will not be tempted to try to impress them. Rather you must address your Father who sees in secret. He not only hears, but he also sees — and in secret.
Lent is an appropriate time for giving, reading, prayer, and reflection.
Freshly emerging from an age of persecution, Hilary of Poitiers (c. 315-367 AD) wrote regarding this text,
We are taught to pour out our prayer in every place. The saints’ prayers were undertaken in the presence of wild animals, in prisons, in flames, from the depths of the sea and the belly of the beast. Hence we are admonished not to enter the recesses of our homes but the bedroom of our hearts. With the office of our minds closed, we pray to God …
May it be so for us this Lenten season.
KENNETH E. BAILEY is an author and lecturer in Middle Eastern New Testament Studies living in New Wilmington, Pa.
