Why does Jesus criticize hypocrites in Matthew 6:5? Definition of Hypocrisy in the Historical-Linguistic Context The Greek term Jesus employs, hupokritēs, originally denoted a stage-actor who wore a mask. By the first century it had broadened to describe anyone whose external presentation concealed an internal reality. Thus when Jesus warns, “do not be like the hypocrites” (Matthew 6:5), He is condemning the spiritual equivalent of play-acting—performing piety to impress an audience instead of communing with God. Matthew 6:5 in Its Immediate Sermon on the Mount Setting Matthew 6 opens with a three-part warning against ostentatious almsgiving, prayer, and fasting. Each section follows an identical pattern: 1) a practice commonly applauded by society, 2) a caution against doing it “to be seen by men,” and 3) a promise that “your Father who sees in secret will reward you.” In verse 5, the issue is not public prayer itself—Jesus prayed publicly (John 11:41-42)—but prayer designed to secure human applause. Such prayer is self-referential and earns, as Jesus says, all the reward it will ever receive: fleeting human praise. Old Testament Precedent Against Ritual without Heart The prophets uniformly denounced external ritual divorced from genuine devotion. • “The Lord said: ‘These people draw near with their mouths…but their hearts are far from Me’” (Isaiah 29:13). • “I cannot endure iniquity and solemn assembly” (Isaiah 1:13-15). • “Does the LORD delight in burnt offerings…as much as in obeying the voice of the LORD?” (1 Samuel 15:22). Jesus stands squarely in this prophetic tradition, exposing religious theater that neglects the heart. Theological Rationale: Glory to God Alone Scripture consistently teaches that God acts “for the sake of My name” (Ezekiel 36:22). Prayer performed to enlarge personal reputation robs God of His due glory and thereby violates the first and greatest commandment (Matthew 22:37). The hypocrite’s audience is horizontal; true prayer is vertical. Christ’s Messianic Authority to Expose Hypocrisy Matthew presents Jesus as the divine Lawgiver (“You have heard…But I tell you,” 5:21-48). His critique of hypocrisy in 6:5 finds fuller voice in Matthew 23, where He pronounces seven woes upon the religious elite for the same theatricalism. Because He is “greater than the temple” (Matthew 12:6), His verdict carries ultimate authority. First-Century Jewish Prayer Practices The Mishnah (Berakhot 4) notes fixed hours—morning, afternoon, evening—when pious Jews recited the Shema and the Eighteen Benedictions. Streets and synagogue entrances naturally filled at these moments, providing an audience for the image-conscious. Archaeological excavations at first-century Chorazin and Capernaum reveal synagogue doorways opening directly onto public thoroughfares, corroborating Jesus’ setting. Archaeological and Cultural Corroboration Stone inscriptions from the Temple’s “Trumpeting Place” warn against entry to the ritually impure, illustrating a culture concerned with visible religious status. Ossuaries inscribed with priestly names highlight lineage pride. Such finds illuminate why public displays of sanctity brought considerable social capital in Jesus’ day. Relation to Salvation and the Gospel Hypocrisy substitutes self-righteousness for the righteousness that comes through faith in the resurrected Christ (Romans 10:3-4). By exposing the emptiness of works done for show, Jesus drives listeners to seek a righteousness “apart from works” (Romans 3:21-22) obtainable only through His atoning death and victorious resurrection. Contrast between Hypocritical Prayer and Jesus’ Model Prayer Immediately after denouncing theatrical prayer, Jesus provides the Lord’s Prayer (6:9-13). It is God-centered (“hallowed be Your name”), kingdom-oriented, humble (“forgive us”), and reliant (“give us this day”). Its brevity and depth stand opposite the verbose, self-focused performances of verse 5. New Testament Parallels Luke 18:9-14 narrates the Pharisee and the tax collector: the former prays “with himself”; the latter, in contrition, “went home justified.” Mark 12:38-40 warns against scribes who “for a show make lengthy prayers.” The consistent theme: God opposes self-exaltation and honors humility. Practical Application for Believers Today 1. Examine motives before praying publicly. 2. Cultivate a robust private prayer life; secrecy tests sincerity. 3. Welcome accountability from mature believers who can detect performative spirituality. 4. Remember that corporate prayer is biblical (Acts 4:24) when directed to God’s glory, not personal acclaim. Answering Common Objections • Is public prayer forbidden? No. The issue is motive, not location. Jesus Himself prayed aloud before thousands (John 6:11). • Should we avoid any visible devotion? Not when visibility is unavoidable (Daniel 6:10). The decisive question is whether we would still perform the act if no one were watching. Conclusion Jesus criticizes hypocrites in Matthew 6:5 because their God-talk is self-talk, their worship a masquerade, and their reward as hollow as the applause they seek. By exposing this façade, He invites all people into authentic, God-glorifying communion grounded in His redeeming work—a prayer life whose audience is heaven, not the street corner. |
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