2 Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward.
*Minor differences ignored. Grouped by changes, with first version listed as example.
When thou doest alms He expressly reproves a long established custom, in which the desire of fame might not only be perceived by the eye, but felt by the hands. In places where streets or roads met, and in public situations, where large assemblies were wont to be held, they distributed alms to the poor. There was evident ostentation in that practice: for they sought crowded places, that they might be seen by multitudes, and, not satisfied with this, added even the sound of trumpets. [1] They pretended, no doubt, that it was to call the poor, as apologies are never wanting: but it was perfectly obvious, that they were hunting for applause and commendation. Now, when our service is rendered to the eyes of men, we do not submit our life to the judgment and approbation of God. Justly, therefore, does Christ say, that those persons, who exhibit themselves in this manner, have their reward: for they whose eyes are held by such vanity cannot look upon God. For the same reason, all who are desirous of vain-glory are called hypocrites. Profane authors gave the name of hupokritai, hypocrites, to those who personated assumed characters in plays and on the stage; and Scripture has applied this term to men who are double in heart and insincere. [2] There are various kinds of hypocrites. Some, though conscious of being very wicked, impudently give themselves out for good men before the world, and endeavor to conceal their vices, of which they have an inward conviction. Others allow themselves to proceed to such a pitch of audacity, that they venture to claim even perfect righteousness before God. Others do good, not from a desire to do what is right, nor on account of the glory of God, but only to obtain for themselves fame and a reputation for holiness. This last mentioned class Christ now describes, and he properly calls them hypocrites: for, having no proper object in view in the performance of good works, they assume a different character, that they may appear to be holy and sincere worshippers of God.
1 - There is no necessity for giving a literal acceptation to the sounding of trumpets, particularly as no trace of such a practice, so far as we are aware, is to be found in history. Similar phrases are used, in many languages, to denote, that ostentation has been carried far beyond the bounds of ordinary propriety. -- Ed.
2 - This is the true etymology of the word, and rests, not on conjecture, but on historical facts. Pspokrinesthai was used in the same sense as the more modern term apokrinesthai,, to reply. An actor was called ho hupokrinomenos to choro, one who replies to the chorus, alluding to the form of the ancient dramas. The circuitous phrase was altered to Pspokrites, which was, for some time, used occasionally in a good sense, to denote "one who assumed, for a temporary purpose, a character different from his own;" but came afterwards to be uniformly used in a bad sense, as denoting "one who assumed a character which did not belong to him." It is a curious instance of the facility with which a word passes, by a few changes, into a meaning altogether different from what it originally bore; and may serve to show, how rashly some philologists have maintained, that in all the successive meanings of a word the generic idea may be traced. The second will resemble the first, and the third either the first or the second, and every new meaning will have an analogy to a former one, from which it has been derived: but it may happen that, ere long, all traces of the original meaning have disappeared. To reply and to be insincere are ideas which have no resemblance. -- Ed.
Do not sound a trumpet before thee, as the hypocrites do - The word "hypocrite" is taken from "stage-players," who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the New Testament generally, those who "dissemble" or hide their real sentiments, and assume or express other feelings than their own - those who, for purposes of ostentation, gain, or applause, put on the appearance of religion. It is probable that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to see the proofs of their liberality and piety; or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet.
In the synagogues - The word "synagogue" commonly means the place of assembling for religious worship known by that name. See the notes at Matthew 4:23. It might mean, however, any "collection of people" assembled for any purpose, and it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that charity was commonly bestowed there; but it was probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by many.
They have their reward - That is, they obtain the applause they seek the reputation of being charitable; and as this applause was all they wished, there is, of course, no further reward to be looked for or obtained.
Therefore when thou doest thine alms - In the first verse the exhortation is general: Take Ye heed. In this verse the address is pointed - and Thou - man - woman - who readest - hearest.
Do not sound a trumpet - It is very likely that this was literally practised among the Pharisees, who seemed to live on the public esteem, and were excessively self-righteous and vain. Having something to distribute by way of alms, it is very probable they caused this to be published by blowing a trumpet or horn, under pretense of collecting the poor; though with no other design than to gratify their own ambition. There is a custom in the east not much unlike this. "The derveeshes carry horns with them, which they frequently blow, when any thing is given to them, in honor of the donor. It is not impossible that some of the poor Jews who begged alms might be furnished like the Persian derveeshes, who are a sort of religious beggars, and that these hypocrites might be disposed to confine their alms-giving to those that they knew would pay them this honor." Harmer's Observat. vol. i. p. 474.
It must be granted, that in the Jewish writings there is no such practice referred to as that which I have supposed above, viz. blowing a trumpet to gather the poor, or the poor blowing a horn when relieved. Hence some learned men have thought that the word שופר shopher, a trumpet, refers to the hole in the public alms chest, into which the money was dropped which was allotted for the service of the poor. Such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed שופרות shopheroth, trumpets, by the rabbins; of this Schoettgen furnishes several examples. An ostentatious man, who wished to attract the notice of those around him, would throw in his money with some force into these trumpet-resembling holes, and thus he might be said שופר σαλπιζειν, to sound the trumpet. The Jerusalem Gemara, tract Shekalim, describes these שופרות shopheroth thus - These trumpet holes were crooked, narrow above and wide below, in order to prevent fraud. As our Lord only uses the words, μη σαλπισης, it may be tantamount to our term jingle. Do not make a public ostentatious jingle of that money which you give to public charities. Pride and hypocrisy are the things here reprehended. The Pharisees, no doubt, felt the weight of the reproof. Still the words may be taken in their literal meaning, as we know that the Moslimans, who nearly resemble the ancient Pharisees in the ostentation, bigotry, and cruelty of their character, are accustomed, in their festival of Muhurram, to erect stages in the public streets, and, by the sound of a trumpet, call the poor together to receive alms of rice, and other kinds of food. See Ward.
Works of charity and mercy should be done as much in private as is consistent with the advancement of the glory of God, and the effectual relief of the poor.
In the synagogues and in the streets - That such chests or boxes, for receiving the alms of well-disposed people, were placed in the synagogues, we may readily believe; but what were the streets? Schoettgen supposes that courts or avenues in the temple and in the synagogues may be intended - places where the people were accustomed to walk, for air, amusement, etc., for it is not to be supposed that such chests were fixed in the public streets.
They have their reward - That is, the honor and esteem of men which they sought. God is under no obligation to them - they did nothing with an eye to his glory, and from Him they can expect no recompense. They had their recompense in this life; and could expect none in the world to come.
Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the (b) hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
(b) Counterfeits, for hypocrites were players that played a part in a play.
Wherefore, when thou dost thine alms,.... Christ proceeds to give some directions and cautions about giving of alms, that they might be done aright, and answer some valuable purposes for the glory of God, the good of others, and their own:
do not sound a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men. The persons Christ has reference to were the Scribes and Pharisees, who did all they did to be seen of men; whom he calls "hypocrites"; as he often does, because they put on an appearance of religion and holiness, but inwardly, and otherwise, were very wicked men. It does not appear that any such practice was literally performed, as blowing a trumpet before them, when they gave their alms; though the collectors of alms did, by some means, publicly notify to the people when they were about that service: for one of their rules is (m),
"the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected "privately", and put it into their bosom, and distributed it to everyone by himself.''
Wherefore this must be understood proverbially; and the sense is, that when they did their alms, they chose public places for it, such as the "synagogues", where was a large concourse of people met together for religious worship; or the open "streets" of the city, where people were continually walking to and fro, so that nothing could be done in this way, but what must be seen and observed: and moreover, they took care, either by themselves, or others, to proclaim their good actions, that they might "have glory of men"; not only of the poor, or the collectors for them, but of the spectators. R. Aben Ezra (n) says, that
"a man that gives alms to the poor, must not give it because of the glory of the collector, i.e. that he may have glory of him; nor that the children of men may praise him.''
But his ancestors were of another mind: but what did they get by it?
verily I say unto you, they have their reward; and a poor one it is, the applause of men: however, it is what they seek after, and is all their empty performances deserve, and all they will have.
"He that glories in anything done by himself, , "he takes", or receives "his reward" (o); for as for any reward from God, they will have none;''
in this sense, as the Ethiopic version reads it, "they have lost their reward": and, as a learned critic has thought, is the sense of the Greek word, "they forbid", or "hinder their reward". By seeking the glory of men, they lay impediments in the way of receiving honour from God.
(m) T. Hieros. Demai, fol. 23. 2. (n) In Exod. xx. 3. (o) R. Jona apud Capell. Spicileg. in loc.
Therefore, when thou doest thine alms, do not sound a trumpet before thee--The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet."
as the hypocrites do--This word--of such frequent occurrence in Scripture, signifying primarily "one who acts a part"--denotes one who either pretends to be what he is not (as here), or dissembles what he really is (as in Luke 12:1-2).
in the synagogues and in the streets--the places of religious and secular resort.
that they may have glory of men. Verily I say unto you--In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us.
They have their reward--All they wanted was human applause, and they have it--and with it, all they will ever get.
When, therefore, thou doest alms. This is the first example. The wrong way, that of the hypocrites, is described. The Greek word rendered hypocrite means a theatrical actor, one who is not real, but acts a part. Their method was to give ostentatiously. In our age the world rings with the praises of the millionaire who gives a few thousands, but is silent concerning the humble ones who have taken from their necessities and given to the same cause.
Sound a trumpet before thee. This seems to be a proverbial expression to denote the making of a thing publicly known. The meaning is, when you give to the poor, do not make a show of it.
Hypocrite. A Grecian actor. The actors wore masks and appeared to be somebody else than they really were. So, too, the religious hypocrites.
As the hypocrites do - Many of the scribes and Pharisees did this, under a pretence of calling the poor together. They have their reward - All they will have; for they shall have none from God.
*More commentary available at chapter level.