TEXT: Matthew 6:1

SUBJECT: Exposition of the Sermon on the Mount #11: Motivation

With these words, our Lord opens a new topic in His immortal sermon. Earlier, He has described the character of His people and the standard to which they must aspire. Their "righteousness" must exceed that of the Scribes and Pharisees. And by God's indwelling Spirit, it shall.

In chapter 6, He takes up the subject of motivation. His people behave better than others. At their best, others keep God's Law outwardly. The Lord's people keep it outwardly, too. But more than this: they keep in inwardly. Like their Savior, they "delight to do God's will; yes, His law is written in their hearts".

V.1 is an introduction to the paragraph that ends in v.18. It states the general principle. Three examples follow: charity, prayer, and fasting. Tonight, we must limit ourselves to the first verse.

It reads: "Take heed that you do not do your righteous deeds before men, to be seen by them. Otherwise, you have no reward from your Father in heaven".

The first words are "take heed". They mean "to pay attention" or "to beware". In the present tense and active mood, they carry with them the idea of unceasing activity. We must always "beware"; we must never stop "paying attention". Philip Doddridge had it right:

"Awake my soul,

Stretch every nerve,

And press with vigor on"

What must we "beware" of? There is a textual question on the verse. My translation (following the KJV) says "charitable deeds". This is true, of course; it's dealt with in vv.2-4. Other manuscripts, however, have "righteous deeds". I think they're correct. And so, what the verse means is this: We must be careful--not only do good--but to do good for the right reason. Motivation matters! The best deeds--done for the wrong reason--are sinful. The Lord hasn't a good word to say about the Scribes and Pharisees, though they were devoted to prayer, fasting, and the giving of alms. Why not? Not that there was anything wrong with these acts--but there was something fatally wrong with the men who performed them. What was it? Their motive.

The wrong reason for doing good is presented: "Take heed that you do not do your righteous deeds before men to be seen by them..." This has puzzled some readers. In 5:16, the Lord commands, "Let your light so shine before men that they may see your good works..." And so, men must "see our good works", yet we may not do them "before men". This seems to be a contradiction.

But it is not. Our verse does not forbid public piety. Nor did the Lord eschew it. He "went about doing good"; and what He did "was not done in a corner" Peter tells us. What it forbids is doing good "before men--to be seen of them".

What we mustn't do is serve God for the praise of men. This may strike you as ludicrous. For "serving God" normally brings persecution rather than applause. But remember the people to whom the Lord was first speaking: the Jews--a devout people who esteemed men of piety. They didn't care what the Romans thought of them. But they craved the approval of their countrymen. They aren't alone in this. We, too, can play to the choir; we too can lust for the acclaim of our fellow believers. The Jews weren't the only people to "love the praise of men more than the praise of God".

This "Doing good for the praise of men" takes another form as well: self-approval. It is hinted at in v.3. There is a sort of man who doesn't "sound the trumpet" when doing good--but he savors every good deed he's ever done. He is self-congratulatory. He also chooses "the praise of men more than the praise of God".

The reason you mustn't "Do your righteous deeds before men to be seen of them" is because--if you do--"You have no reward from your Father in heaven".

The approval of men is a reward of sorts. But it's a pitiful reward! At best, it is superficial and temporary. It "makes you feel good all over"--but not inside. It can never reach the conscience. Nor can it last. The most cheered man on earth hears no applause in the grave.

But the man who serves God--for God--receives an ample reward. In this life, he keeps a good conscience; in the life to come, he hears "Well done!"

Let us, therefore, "Do our righteous deeds" without thinking of ourselves. Like our Savior, let us "seek the honor that comes from God alone".

Self-examination is crucial. We mustn't be content merely "doing the right things"; we must "do them for the right reason". Nothing is more difficult than untangling motives; how snarled the good and evil can become. Yet I have found one test that is nearly fool proof. How do I know that I am serving God for God--and not for the praise of men? Here's how:

If I resent my good deeds going unnoticed or unappreciated, I am doing them "to be seen by men". A friend once told me, "I send cards to people every week--but no one ever thanks me for them!" My reply: "God thanks you. Isn't that enough?" Is it? Is it enough for you? If it is not, you are no better than the Pharisees. "You have your reward". But remember: "That which is highly esteemed among men is an abomination in the sight of God".

Is it possible for less-than-perfect saints to live for God alone? It is; "My grace is sufficient for you". But it is not easy. It must be pursued and prayed for. Let's be up and doing both!

"Unite my heart

to fear Thy Name".

May God do so. For Christ's sake. Amen.