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The first part of this chapter, Matthew 6:1–18, deals with the outward and inward expression of piety, referring to almsgiving, private prayer and fasting. [2] New Testament scholar Dale Allison suggests that this section acts as "a sort of commentary" on Matthew 5:21-48, or a short "cult-didache": Matthew 5:21-48 details "what to do", whereas Matthew 6:1-18 teaches "how to do it". [3]
This commentary suggests that ελεημοσυνην may have been introduced here through a copyist's mistake, as the same word is also used in Matthew 6:2. [4] Jack Lewis also argues that dikaisune was the original wording as eleemosune appears in Matthew 6:2, and that that verse would be redundant if the two words are the same. [5]
The previous verse stated that, unlike the hypocrites, Jesus' followers should present a clean and normal appearance even when fasting. This verse closely parallels Matthew 6:4 and Matthew 6:6 , and as in those verses, the message is that even if your piety is kept secret from those around you, God will still know about it and reward you. [ 3 ]
The verses 2–4 with verses 5–6 and verses 16–18 form three neatly symmetrical illustrations, about alms, prayer and fasting. [5] The acts of justice, including giving alms, and like prayer and fasting, are between God and the doer, unlike Roman philanthropy, which tends to have public displays of good works.
Chapter 18 of the Gospel of Matthew contains the fourth of the five Discourses of Matthew, also called the Discourse on the Church or the ecclesiastical discourse. [1] [2] It compares "the greatest in the Kingdom of Heaven" to a child, and also includes the parables of the lost sheep and the unforgiving servant, the second of which also refers to the Kingdom of Heaven.
Matthew 6:28 is the twenty-eighth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion of worry about material provisions.
Matthew 6:19 and 6:20 are the nineteenth and twentieth verses of the sixth chapter of the Gospel of Matthew in the New Testament and are part of the Sermon on the Mount. These verses open the discussion of wealth. These verses are paralleled in Luke 12:33.
Similarly, Luke 18:9-14 condemns a Pharisee who seeks out the most prominent location in the Temple to pray. However, theologian M. Eugene Boring notes that Jewish writings from that time are equally condemning exhibitionist prayers, so these verses should not imply that it was a mainstream practice. [ 4 ]
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