23. The Giving of Alms: Matthew 6:1-4.

23. The Giving of Alms: Matthew 6:1-4.

We now enter upon the fourth division of our Lord’s Sermon, a section which includes the first 18 verses of Matthew 6, the general subject of which is the performing of good works so as to secure the approbation of God. As we shall see, Christ here takes up quite a different aspect of Truth, yet is it one which is closely related to what had formerly occupied His attention. There He had made it very evident that He required more from His followers than what the religion of the scribes and Pharisees produced (Matthew 5:20, 47). Here He insists that a far higher quality is also absolutely necessary. There He had warned His hearers against the erroneous doctrines of the Jewish teachers, here He cautions them against their evil practices, particularly the sins of hypocrisy and worldly-mindedness.

“Take heed that you do not your alms before men, to be seen of them: otherwise you have no reward of your Father which is in Heaven” (Matthew 6:1). There is no doubt whatever in our own mind that, in this instance, the rendering of the Revised Version is to be preferred: “Take heed that you do not your righteousness before men to be seen of them,” though the R. V. rightly uses “alms” in verse 2. This first verse enunciates a general principle in reference to moral and spiritual duties, which in the succeeding verses is illustrated, amplified, and enforced in the three particular duties of alms, prayer and fasting-it is acts of righteousness which is in view. Thus it is a case where an abstract noun is given a concrete sense: it is similarly used in Matthew 3:15 and 5:20: in all three passages it has the force of “righteousnesses” or “good works.”

In verses 2-4 the general principle laid down in the opening sentence is applied manward, Godward, and self-ward, and the three duties specified have to do with our estates, our souls, and our bodies. Those three good works of alms, prayer and fasting have occupied a conspicuous place in all the leading religious systems, and have been almost universally regarded as the chief means of obtaining salvation and the clearest proofs of righteousness and sanctity. In their most serious moments, all, except the most abandoned, have been willing to practice some form and degree of self-denial, or perform acts of devotion, in the hope that they might thereby appease the great God whose wrath they feared.

In the teachings of the Koran, prayer, fasting and alms are the chief duties required from the Mohammedan. Prayer, it is said, will carry a man half-way to Paradise, fasting will bring him to the gates, and alms will give him entrance. The great prominence which Romanism assigns to alms-giving especially when the alms are bestowed upon herself-to the senseless repetition of prayers, and to bodily mortification, is too well known to need any enlargement upon. Similar ideas obtain among other religions, especially in Buddhism-Lamaism with its prayer-wheels being a case in point. But in our present passage Christ shows us that, as mere formal works, these religious acts are worthless in the sight of God.

“Take heed that you do not your alms before men, to be seen of them: otherwise you have no reward of your Father which is in Heaven” (Matthew 6:1). It ought to be apparent that our Lord is not here reprehending the giving of alms as such, but rather that He is condemning that ostentatious bestowment of charity which is done for the purpose of self-advertisement. As a matter of fact this particular admonition of the Savior’s takes it for granted that His disciples were in the habit of relieving the indigent, and this notwithstanding that most of them had to labor for their own daily bread. That against which Christ warned was the giving of unnecessary publicity in the discharge of this duty, and the making the praise of men our ultimate object therein. Most flagrantly did the Pharisees err at this very point. Edersheim gives the following quotation as a specimen, “He who says, I give this ‘sela’ that my sons may live, and that I may merit the world to come, behold, this is the perfect righteousness.”

To show pity unto the afflicted is but common humanity. It is a great mistake to suppose that the exercise of beneficence is something peculiar to this Christian era. Under the Legal economy God commanded His people, “If there be among you a poor man of one of your brethren within any of your gates in your land which the LORD your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; but you shall open your hand wide unto them, and shall surely lend him sufficient for his need, in that which he lacks” (Deuteronomy 15:7, 8). “And if your brother be waxen poor and fallen in decay with you, then you shall relieve him: yes, though he be a stranger, or a sojourner, that he may live with you” (Leviticus 25:35). Job declared, “I was a father to the poor” (29:16). Said the Psalmist, “Blessed is he who considers the poor: the LORD will deliver him in time of trouble” (41:1).

“He who despises his neighbor sins: but he who has mercy on the poor, happy is he” (Proverbs 14:21)-there was the fullest room for the exercise of mercy under the Mosaic dispensation. “He who has pity upon the poor lends unto the LORD; and that which he has given will He pay him again” (Proverbs 19:17): yes, for the poor, equally with the rich, are His creatures, and the Lord will be no man’s debtor. “Whoever stops his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Proverbs 21:13): we need hardly say that the principle of this verse is still in operation. “He who gives unto the poor shall not lack, but he who hides his eyes shall have many a curse” (Proverbs 28:27). At a time of great spiritual declension in Israel, Jehovah brought against them the following charges, “They sold the righteous for silver, and the poor for a pair of shoes . . . For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right” (Amos 2:6 and 5:12).

It is therefore a most un-Christian attitude to argue, We have enough to do to provide for our own families: it is for the rich and not for the laboring people to give alms. If the love of God has been shed abroad in our hearts we shall feel for the afflicted, and according to our ability shall be ready to relieve the needy, especially such as belong to the Household of Faith; yes, if a situation requires it, shall gladly deny ourselves comforts so as to do more for those in want. And let us not overlook the fact that Christ here designates almsgiving as “righteousness.” The Apostle struck the same note when he pressed Psalm 112:9 on his hearers: “As it is written, he has dispersed abroad; he has given to the poor: his righteousness remains forever” (2 Corinthians 9:9). Those who refuse to give unto the poor are guilty of a gross injustice, for inasmuch as they are but stewards over what they possess, they rob the needy of their due.

Thus by making alms an essential branch of practical righteousness our Lord teaches us that the supporting of the poor is not a work of freedom, left to our own choice, but something which is enjoined upon us by Divine commandment. So far from the matter of providing for the needy being left to our own option, it is one of bare justice, and failure therein is a grievous breach both of the Law of God and of nature. But the giving of alms to the poor is not only an act of righteousness, it is also the exercise of kindness. The Greek word which is here rendered “alms” is derived from a root which signifies to have compassion or to be merciful. This takes us behind the act itself to the spirit which prompts it: it is not the mere bestowment of goods or money which constitutes “alms,” but the merciful and pitiful heart of the giver.

From what has just been pointed out we may also discover who are the ones entitled to be relieved-the kind of persons whom we may rightfully bestow alms upon, for we are not to act blindly in this matter. It is those who are in such a condition as to really draw out our pity: such as orphans and elderly widows, the maimed, the sick, and the blind. If this principle be duly heeded, we shall be guarded against indiscriminate giving, which often does a great deal more harm than good-encouraging idleness and intemperance. Obviously, healthy and robust beggars who would trade upon the generosity of others are not entitled to receive alms: “This we commanded you, that if any would not work, neither should he eat” (2 Thessalonians 3:10). Thus, in abetting the indolent we are partners with those who defy Divine authority.

“Take heed that you do not your alms before men, to be seen of them.” This admonition is for the avoidance of an unlawful manner of giving alms, for even a good deed may be done in an ill way. Alas, so very deceitful and desperately wicked are our hearts that our most beneficent actions may proceed from corrupt desires and thereby be rendered not only void, but evil in the sight of Him with whom we have to do. Christ’s “take heed” here intimates we are in great danger of erring at this very point. Acts of charity are specially offensive in the sight of our gracious God when they are performed from a desire to procure for ourselves a reputation of sanctity or generosity among our fellows. Alas, how much of this obnoxious pride, this vaunting of charity is there today both in the religious world and the secular!

That against which Christ here warns His disciples is the secret pride of their hearts. This pride is twofold: of the mind and will and of the affections. Pride of mind is a corrupt disposition whereby a man thinks more highly of himself than he ought to do: this was the sin of the Pharisees and of the Laodiceans (Rev. 3:16). This conceit is most dangerous, especially in the matter of saving grace, for it has caused multitudes to deceive themselves by imagining they had been born again when in fact they were dead in trespasses and sins, and moving real Christians to imagine they possess more grace than they actually do. Pride of will is an inward affection which makes a man discontented with the estate in which God has placed him, leading him to hanker after a better: this was the sin of Adam and Eve (Genesis 3:5, 6).

Now from these corrupt principles of pride of mind and pride of will issue that exercise or practice of pride in a man’s life whereby he is determined to do whatever he can which will promote his own praise and glory. Such pride is not something which is peculiar to a few people only, but is found in every man by nature-the Lord Jesus alone excepted. And where this pride is not mortified and is not held in leash by God, it is so strong that it will not be crossed at any price, for rather than have his proud will thwarted, a person will commit any sin: as Pharaoh when he asked, “Who is the LORD, that I should obey His voice to let Israel go?” (Exo. 5:2); as Absalom, who was responsible for the banishing of his father from his own kingdom; and as Ahithophel, who went and hanged himself when his counsel was rejected. It was just such pride as this which occasioned the fall of Satan himself (Isaiah 14:12-14; 1 Timothy 3:6).

Therefore, “take heed,” says Christ: take every possible precaution to guard against this sin. How? First, by unsparing self-examination. The more careful we are to know the pride of our hearts, the less likely are we to be deceived by it. Second, by sincere self-condemnation: “If we would judge ourselves, we should not be judged” (1 Corinthians 11:31). If we would humble ourselves before God, we must hate ourselves for our wicked pride and penitently confess it to Him. Third, by reminding ourselves of the judgments of God upon this sin. Herod was eaten up of worms because he took unto himself the glory due unto God (Acts 12:23). “God resists the proud, and gives grace to the humble” (1 Peter 5:5). Fourth, by meditating upon the fearful sufferings of Christ in Gethsemane and on Golgotha: nothing will more effectually humble my proud heart than the realization that it was my very sins which occasioned the death of God’s Lamb.

“Otherwise you have no reward of your Father which is in Heaven” (Matthew 6:1). The value of an action is determined by the principle from which it proceeds. To give to the poor simply because it is customary, is merely the imitation of others. To minister unto the needy in order to increase our own influence and power, is a display of carnal ambition. To give so as to advance worldly interests is a manifestation of covetousness; if to seek applause, it is to gratify pride; if to alleviate the sufferings of my fellows, it is only the exercise of common humanity. But if I minister unto the needy out of a respect to the Divine authority and with the desire of pleasing God, acting from regard for His will, to which I long to be conformed in all things, then it is a spiritual act and acceptable unto the Lord. (Condensed from John Brown).

“Therefore when you do your alms, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Truly I say unto you, They have their reward” (verse 2). “Do not sound a trumpet” is a figurative way of saying, seek not to attract the attention of other people unto yourself. The word “hypocrite” is a significant one, for it properly denotes an actor who wears a mask, playing his part behind it. The Pharisees posed as being most devout worshipers of God and lovers of their fellow-men, when in reality they were self-righteous and sought only the applause of men: behind the outward appearance of piety and generosity they were the slaves of worldly and selfish passions. They performed their deeds of charity where the largest number of onlookers congregated together. Their “reward” was the admiration of shallow-minded men, as “dust” is the Serpent’s meat.

The sin which Christ here reprehended is far more grievous than is commonly supposed, and we may add, far more prevalent, many of the Lord’s own people being guilty of it. It consists of making men, rather than God, the judges and approvers of their actions. And do not we often fall into this snare? When we do that which is right, and yet incur thereby the displeasure of our fellows, are we not more grieved than when by sin we offend God Himself? If so, does not that clearly prove that our hearts have more regard to the censure of men than of the Lord? Are we not deeply hurt when men criticize and condemn our conduct and do we not rejoice when they praise us? Are we equally hurt when our fellows dishonor God? Are we more afraid of offending mortal man than the everlasting God? When in sore straits, which comforts us more: the assurances of earthly friends to relieve us or the promises of the Lord?

“But when you do your alms, let not your left hand know what your right hand does” (verse 3). This Divine precept is designed to restrain the corrupt ambition of our hearts after the praise of men. It goes much further than the commandment in verse 2. There the Lord had forbidden that ostentatious giving of alms which is done for the purpose of self-advertisement and the procuring of the applause of our fellows; while here He prohibits any self-satisfaction or complacency in the performing of this good work. It is strange how the commentators see in verse 3 nothing more than the repetition of that which is found in verse 2, quite missing the force of, “let not your left hand know (approve of) what your right hand does.” We are to give alms in simplicity, with the sole intent and desire of pleasing God only. When a good work has been done, we should dismiss it from our minds and not congratulate ourselves upon it, and press on to what is yet before us.

“That your alms may be in secret” (verse 4). Here is still another instance where the language of Christ in this Discourse must not be taken literally and absolutely, or otherwise any act of mercy which came under the cognizance of our fellows would be thereby prohibited. Certainly the primitive Christians did not always conceal their donations, as is clear from Acts 11:29, 30. Secrecy itself may become a cloak to avarice, and under the pretense of hiding good works we may hoard up our money to spend upon ourselves. There are times when a person of prominence may rightly excite his backward brethren by his own example of liberality. So we must not understand Christ as here forbidding all charitable actions which may be seen by others, but rather understand Him to mean that we should perform them as unobtrusively as possible, making it our chief concern to aim at the approbation of God therein.

“That your alms may be in secret: and your Father which sees in secret Himself shall reward you openly” (Matthew 6:4). Though there be nothing meritorious about our best performances, yes, though everything we do is defiled, nevertheless, “God is not unrighteous to forget our work and labor of love, which you have showed toward His name, in that you have ministered to the saints, and do minister” (Hebrews 6:10). Nevertheless, it must be a work of faith-for “without faith it is impossible to please Him”-and a labor of love, if it is to receive God’s commendation. In the Divine administration it is so ordered that, in the end, the selfish person is disappointed, while he who seeks the good of others is himself the gainer. The more we truly aim at our Father’s approbation, the less shall we be concerned about either the praise or contempt of the world. The Divine reward, in the Day to come, will be given “openly,” before an assembled universe. “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart: and then shall everyone have praise of God” (1 Corinthians 4:5).

24. Prayer: Matthew 6:5-8.

As we have pointed out, we are now in the fourth division of our Lord’s Sermon, a division which includes the first 18 verses of Matthew 6, the general subject of which is the performing of good works so as to secure the approbation of God. In order to this, His disciples must shun not only the false doctrines but also the evil practices of the scribes and Pharisees. The keynote is struck in the opening verse, “Take heed that you do not your righteousness before men to be seen of them” (R.V.). The general principle which is expressed in this warning is enlarged upon in verses 2-18, being applied to three specific cases: in “alms” manward, in “prayer” Godward, and in “fasting” self-ward. Having already dwelt upon the first, we now turn unto what Christ here had to say upon the second. By keeping in mind the connection we shall the better perceive His scope and design, and be preserved from an erroneous interpretation of the clauses which are to be before us.

“And when you pray, you shall not be as the hypocrites (verse 5). The opening words make it quite clear that Christ takes it for granted His disciples will pray, and in what follows He reveals the need there is for them to be diligent to perform this duty in a way acceptable to God. When the Lord assured Ananias of the conversion of Saul of Tarsus He said, “Behold, he prays” (Acts 9:11). As a “Pharisee of the Pharisees” he had made many long prayers, but not until the miracle of grace had been wrought within him could it be said that he prayed. Saying prayers and pouring out the heart before God are totally different things: a self-righteous Pharisee may be diligent in the former, only one who has been born again will do the latter. As another has said, “The moment a spiritual babe is born into the new creation it sends up a cry of helpless dependence toward the source of its birth.”

That which is now to engage our attention consists of the first recorded utterance of Christ on the subject of prayer, and it is most searching and solemn to note that it opens with a warning against hypocrisy in the discharge of this duty. That particular species of hypocrisy which is here reprehended is ostentatiousness in our devotions, the public parading of our piety, the seeking to attract the notice of others and win for ourselves the reputation of great spirituality. Prayer is the expression of creature need and dependence and therefore it is utterly inconsistent with thoughts of pride and self-complacency. But alas, such is fallen man that he can unite these opposites, and therefore our need of this caution: “And when you pray, you shall not be as the hypocrites.” A “hypocrite” is one who assumes a character which does not belong to him. The “hypocrites” which Christ had immediately in view were the Pharisees (Matthew 23:13), for their “leaven” was hypocrisy (Luke 12:1).

“And when you pray, you shall not be as the hypocrites: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Truly I say unto you, They have their reward” (Matthew 6:5). We need hardly say that Christ is not here condemning this posture of standing in prayer (for He Himself employed it: (John 11:41), nor is He forbidding His disciples to pray in public: Paul gave thanks unto God in the presence of a whole ship’s company (Acts 27:35), and in his Epistles gave order that “men pray everywhere” (1 Timothy 2:8). No, rather was it the motive and manner of prayer which our Lord here had in view. It is a caution against vainglory, the seeking to commend ourselves unto our fellows. And what sort of creatures are we that need this caution: think of it-praying to God, in order that we may be seen of men! In how many ways does the evil of our hearts lead us away from godly simplicity and sincerity.

Sin defiles our very devotions and unless we are very much on our guard, it will not only render them invalid, but an offense unto God. Particularly does the minister need to place a strict watch upon himself in his public praying, lest he be guilty of praying to the congregation rather than unto God. Alas, does not a spirit of hypocrisy often creep into the pulpit prayers of those who could not justly be called “hypocrites”? It is but natural that the minister should desire to be regarded as a highly spiritual man, as one who enjoys very close communion with God, whose aspirations of soul are of a most exalted order. It is no easy matter not to be mindful that there are many critical ears which are listening to our petitions and to be affected accordingly both in the matter and manner of our supplications. Would not our public prayers often be simpler and shorter if we were alone with God?

What need there is, then, that those who are accustomed to lead in public prayer should diligently examine their hearts and cry earnestly unto God for the mortifying of their pride. What is the good opinion of fellow-sinners worth if we have not the Lord’s “well done”? Let us be more careful in seeing to it that our affections prompt each petition, than in giving thought to the expressing of them in words which will charm the ears of men. Truth and sincerity in the heart are vastly more important than choice language or a correct demeanor. Let us seek grace to heed that exhortation, “Keep your foot when you go to the House of God . . . Be not rash with your mouth and let not your heart be hasty to utter anything before God: for God is in Heaven, and you upon earth, therefore let your words be few” (Ecclesiastes 5:1, 2). If the Divine perfections duly impress our souls then we shall be saved from much folly.

“But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father” (Matthew 6:6). Having condemned the vice of hypocrisy in the former verse our Lord now commended the virtue of sincerity, and instructs us in the right manner of praying to God. It seems strange that some have quite missed Christ’s meaning here, a few extremists supposing that He forbade all praying in the congregation. That which our Lord was reprehending in the previous verse was not public prayer, but personal praying in public which was done with the object of calling attention to ourselves. The Lord Jesus encouraged social praying in His memorable declaration, “where two or three are gathered together in My name, there am I in the midst” (Matthew 18:20), which was specifically a promise to praying souls, having no reference at all to the Lord’s Supper. That united prayer was practiced by the early Christians is clear from many passages in the Acts: see 1:14; 2:42; 6:4; 12:5; 16:13.

“But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret; and your Father which sees in secret shall reward you openly” (Matthew 6:6). In our exposition of Matthew 5 we have shown repeatedly that much of our Lord’s language in this Sermon cannot be understood literally, and if this principle be borne in mind we shall be preserved from unwarrantably restricting His scope and meaning in this verse. Viewed in the light of its immediate context we regard this verse as, first, giving most necessary directions to the one who leads in public prayer. So far from engaging therein in order to win human esteem, we must discharge the duty in precisely the same spirit of humility and sincerity as though we were alone, engaged in private prayer. Entering the closet and closing the door was a figurative way of saying, shut out from your mind all thoughts of the creature and have respect unto God alone: be not occupied with those present, but with Him who is invisible.

While we are satisfied that the first reference in verse 6 is to public prayer, yet (as the greater includes the less) there is also important teaching here concerning private prayer. Three things in it are to be noted: the place of prayer, the privacy, and privilege thereof. “But you, when you pray, enter into your closet.” By the “closet” we are to understand a place of seclusion and retirement. Our omniscient Savior knew the tendency of our minds to stray, how easily our thoughts wander away from God, and therefore He exhorts us to get away from everything which disturbs and distracts, to some quiet spot where our communion with God may not be hindered. Private prayer is to be as secret as possible and this calls for a secluded spot, a place free from the observations and interruptions of our fellows. When Christ engaged in private prayer He withdrew from the crowd and retired to the solitude of the mountain.

Before passing on it should be pointed out that we must be careful not to run to an unwarrantable extreme at this point, otherwise we should make this verse clash with other passages. If on the one hand we must be careful to avoid ostentation and seeking the praise of men, yet on the other we must be on our guard against intimidation and being unfaithful through the fear of men. Daniel closed not the windows of his room when praying, even though he knew that he was thereby endangering his life (6:10). Even when in a public place we should not allow the sneers of others to hinder us from bowing our heads and returning thanks to God at meal times, nor to kneel by our bedside at night if someone else be sharing the room.

“Enter into your closet”: these words suggest not only a silent and secluded place, but also a stated place-whether it be in the fields, the woods, or our own dwelling. When David received tidings of the death of Absalom, we are told that he “went up to the chamber over the gate” and wept (2 Samuel 18:33), as though that was the spot where he was accustomed to pour out his griefs unto the Lord. When the widow of Zarephath acquainted Elijah with the death of her son, the Prophet “carried him up into a loft where he abode, and laid him upon his own bed,” and then and there “he cried unto the LORD” (1 Kings 17:19, 20). The same practice was evidently followed by our Savior, for we read that He “went (for the specific purpose of making supplication to God) as He was accustomed (accustomed) to the Mount of Olives” (Luke 22:39).

It is interesting to note that the Greek word for “closet” occurs but four times in the original of the New Testament: in Matthew 24:26 it is translated “secret chambers.” Our Lord’s language was most probably adopted from Isaiah 26:20: “Come, My people, enter you into your chambers, and shut your doors about you.” Now what would these words “enter into your closet” suggest to a Jew? The “closet” is simply a closed place, shut in for privacy, shut out from obtrusion. What would such a term naturally suggest to Christ’s hearers? There was one place in their midst which was pre-eminently a secret chamber, namely, the innermost section of the temple, where Jehovah had His special dwelling in the holy of holies. It was peculiarly a “closet,” from which the people were excluded. It was a place marked by silence and secrecy, seclusion, and separation.

The holy of holies in the tabernacle and temple was of unique design. It had neither door nor window, and unlike the inner courts of Orientals which are opened to the sky, this one was roofed in and had no skylight. None of the Levites were permitted to enter, save only the high priest, who went there as the representative of the nation to meet with God. Significantly enough there was in it but a single piece of furniture, namely, the sacred ark covered by the mercy-seat. How unspeakably blessed: Aaron drew near to converse with God at a blood-sprinkled mercy-seat. There was one notable exception to what we have just pointed out: “and when Moses was gone into the tabernacle of the congregation to speak with Him, then he heard the voice of One speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubim: and he spoke unto him” (Numbers 7:89). Thus the Holy “Closet” was where man spoke to God and God to him.

There are two expressions in our verse which emphasize the note of privacy in our individual devotions: “when you have shut your door” and “pray to your Father who is in secret.” The former suggests the need for seclusion and silence-the getting away from all sights and sounds which would disturb and distract. The latter means, get alone with God, enter the secret place of the Most High, converse and commune with Him in the holy of holies. Let the reader carefully note the special stress which is here laid upon the singular number of the second personal pronoun: “but you, when you pray, enter into you closet,” etc. Here is something which is unique in all the Word of God: no less than eight times in this one verse is the second person used in the singular number. Nothing could bring out more strikingly the imperative need of being alone with God: for this the world must be entirely shut out.

“But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret.” How clear it is that both the spirit and the letter of this verse rebukes those misguided souls who clamor for churches and chapels to be kept perpetually open so that any member of the public may repair there for private devotions either day or night, as if buildings set apart for religious exercises were any nearer to the Throne of Grace than our own dwellings or the open fields. The Lord of Heaven and earth “dwells not in temples made with hands. . . He is not far from every one of us” (Acts 17:24, 27). The localization of worship was abolished when Christ declared, “The hour comes when you shall neither in this mountain nor yet at Jerusalem worship the Father. . . God is spirit: and they that worship Him must worship in spirit and in truth” (John 4:21, 24). The argument that church buildings should be kept open for the benefit of those away from home can have no weight in the face of Matthew 6:5, 6. Such an innovation is certain to be abused.

“Pray to your Father which is in secret, and your Father which sees in secret shall reward you openly” (verse 6). Here is set forth the holy and unspeakable privilege of prayer. Here we are invited to freely open our minds and hearts unto Him who cares for us, acquainting Him with our needs and cares, making known our requests with thanksgiving. “Pray to your Father which is in secret”: He is invisible to carnal sight, imperceptible to our bodily senses, but a living Reality unto faith. We must therefore labor to come into His conscious presence, seek to acquaint ourselves with Him, and make Him real to our souls, for He is “a rewarder of them that diligently seek Him.” In order to this, after en