The Pulpit Commentary — Matthew — Volume 1 — Section 248

has its two parts, the outward and the inward. We see the outward only. That may- seem to be good; but it is a mere falsehood unless it springs from worthy motives. The real action is the inward part, the inner choice of the will. It is the motive that gi~es colour, character, spiritual meaning to the act, that determines the spiritual value· of the action. If the motive is holy, the act is holy and beautiful in the sight of God, thongh it may be the gift of two mites, which make a farthing. If the molive is low and selfish, the outward action, though to men it may seem magnificent, heroic, is spil'itually worthless; it hath no reward of our Father which is in heaven. 2. The /aJse motive. Unreality is hypocrisy; it is acting. The hypocrite acts a part before men• he assumes a character which is not really his. He gives alms in the streets· he wishes to be seen. He does not in his heart pity the afflicted; he is not merciful; be does not. really care to do good. His one desire is to win the praise of men; he forgets that God seeth the heart. In the synagogue, in the church, he gives for the poor, for the work of the Church; but even there, in the house of God, he forgets the presence of the all-seeing God; he thinks only of the many eyes that see his outward act, not of the One that sees its inward meaning and estimates its true value. Snch men have their reward, the Saviour says; they have it to the full, they have it all in this world. What they looked for was the praise of men. They do not always get it; even men sometimes see through the hypocrite, and feel the hollowness of his life. But if they get it, it is all they get. God has no reward for them; they did not care for that praise- wbich cometh only from him; they sought it not, and they have it not. 3. The trtl,llo motive. The glory of God. The Christian gives out of love-love to God and love to- man; he seeks not glory of men. He gives in all simplicity, in the singleness of his heart. He does not dwell in self-complacency on his good deeds, his self-denials; he rather hides them, as far as may be, from the sight of men. For he lives in faith, and: faith is the evidence of things not seen; he lives in the presence of the unseen God;, he seeks above all things to be well pleasing to him. Our Father seeth in secret; it is an awful thought. He sees the real meaning of our life, of all our words and deeds. It is vain to act a part before him. The hypocrite's mask will not conceal the littleness, the meanness of his 10ul. God seeth in secret; he will reward those who live in the faith of that unseen presence, and try in secret, in the secret thoughts and motives of the heart, to live as he would ha.ve them to live, in holy love, in deep humility, in quiet obedience. He will reward them openly. The word "openly" may be of doo.btful authority here; but we know that the reward will be conferred in the sight of men and nations. All nations will be gathered before the King when he cometh in his glory, and all his holy angels.with him. He will reward them. Eternal life is a gift- the gift of God; it comes from his free and generous bounty, nnearned and undeserved. It is wholly incommensurate in its exceeding blessedness with the poor unworthy services which the best of men can render to the Lord. But in his love and condescension he accepts them as done unto himself, and calls his gracious gift-that gift which is above price, passing all that heart can conceive-a reward for our mean and humble offerings. II. THE SECOND EXAMPLE: PBA YER. 1. The false prayer. The prayer of the hypocrite is no true prayer ; it is only acting; it goes no deeper than the lips. Men may hear it; it reaches not the ear of God. The sonnd of many voices goes up from the crowded church; they are alike in the perception of men. God can distinguish them; he knows which is meant for his ear only, and which, though the sacred Name is used, is addressed really to the congregation, and not to God. The hypocrites have their reward. They sought to be heard of men; they are heard. They sought not to be beard of God; God heareth them not. 2. The true prayer. (1) "Enterinto thy closet, sh,1t the door." It is not the place, Chrysostom says, that God regards, but the heart and the motive. Enter into thy closet; it profits not unless God is with thee there: Shut the door; it profits not if worldly thoughts can enter. You may find a closet in the ,:~nsest crowd, if you hUBh your heart into the solemn consciousness of the presence of tLc God that heareth prayer. (2) "Pray to thy Father." In true prayer the w~rld is shut out of the heart· the Christian is alone with God, solus cum aolo ; he puts himself solemnly into the p:esence of God when he begins his d?votio1;1s; his greo.t effort throughout is to realize that Divine presence, o.nd to keep d1stractrng thoughts away. '.!."rue prayer re4uires the exercise of all our highest faculties-thought, feeling, desire, OH, v1. 1-34.) THE GOSPEL ACCORDING TO ST. MATTHEW. 241