Commentary on Matthew 6:1-6, 16-21

Ash Wednesday marks the beginning of Lent, a season of repentance, reflection, and renewal. The gospel reading from Matthew 6:1–6, 16–21 invites readers to see righteousness as tangible and embodied practices. These holy habits shape our hearts and minds to be focused outward, toward God and toward others. In this passage, Jesus calls his disciples to a way of life distinct from performative piety. Rather than seeking human approval, Jesus urges his followers to practice righteousness in secret, where only God sees.

Jesus’ teaching in this passage is framed by a contrast: the way of the hypocrites and the way of true discipleship. The term “hypocrite” (hypokritēs) originally referred to stage actors, those who performed for an audience. In the same way, Jesus critiques those who perform acts of righteousness—giving, prayer, and fasting—merely to be seen by others. Instead, he calls for a different way: one that is unseen by human eyes but fully visible to God.

For anyone who has performed—whether it be music, drama, or speaking—attention is desired. No stand-up comedian wants to perform to an empty room. No preacher feels good looking out at a congregation to see no eyes looking up at them. But what happens when holy habits, those things that are meant to cultivate relationship, become the ways we instead seek attention?

As an Indigenous man who reads scripture in conversation with my culture and within an Indigenous worldview, I find much resonance. Indigenous traditions hold similar values when it comes to acts of generosity. The practice of giveaways, common in many Indigenous cultures, reflects the understanding that true honor comes from giving rather than receiving, and these giveaways would socially seek to rebalance society through the redistribution of wealth. This cultivates shalom in communal relations.

Jesus’ warning against performative prayer also aligns with Indigenous understandings of prayer as deeply communal and embodied. Prayer is not merely spoken but enacted; prayers are understood not simply as words spoken to Creator but also in communal events such as the dancing of one’s prayers. Whether spoken, danced, or enacted through acts of service, prayer is a sacred practice meant to connect with God rather than elevate the individual in the eyes of others.

Jesus’ teaching on fasting (6:16–18) continues his critique of public displays of piety. He instructs his disciples not to wear expressions of suffering to gain recognition but to fast in a way that is hidden. This teaching underscores the spiritual purpose of fasting: aligning one’s heart with God rather than seeking admiration. Indigenous traditions of fasting similarly emphasize spiritual purification and vision-seeking. Fasting is often undertaken in nature, away from human observation, and serves as a means of gaining clarity, humility, and deeper communion with Creator.

For instance, John Hascall states, “We learn the value of water when we fast three or four days on the mountain, in the forest, or in some other sacred place. Our purpose in fasting is to create harmony in the world and within ourselves.”¹ Jesus’ words about fasting in secret, then, resonate deeply with the Indigenous understanding that fasting is not about outward suffering but about inward transformation.

Jesus concludes this section by addressing the nature of true treasure (6:19–21). The warning against storing up treasures on earth calls for an undivided loyalty to God. Earthly wealth, Jesus reminds his followers, is vulnerable to decay and theft. Instead, he urges them to invest in what is eternal—treasures in heaven. This is not merely about financial wealth but about where one’s heart is directed. Indigenous teachings about wealth and community also align with Jesus’ perspective.

Traditional Indigenous cultures practice communal living and redistribution of resources, often rejecting the accumulation of wealth as a sign of individual success. Indigenous communities also have high social expectations upon wealthier individuals to be the providers, especially for communal events. Generosity and balance are seen as fundamental to a good life. Indigenous leaders have historically been known for their generosity, with material lack by a leader being a strong sign of virtue and abundant generosity.² Jesus’ teaching affirms this principle, calling his disciples to a life where wealth is measured not in possessions but in righteousness and relationship with God.

The call of Ash Wednesday is to repentance—not a repentance that is performative but one that seeks to align our heart, mind, and actions in a good way that honors Creator. While some people naturally want to stay out of the spotlight and not be on the stage, the reality for ministers is that we are often front and center. And our society teaches us to platform ourselves, to shine a spotlight on our words and actions through social media, to build a following of our blogs or websites, and to get more followers on YouTube. While there may be some legitimacy to these things, we need to honestly recognize that this may indeed be working directly against the private, sincere piety to which Jesus calls us.

Notes

1. John S. Hascall, “The Sacred Circle: Native American Liturgy,” in Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada, ed. James Treat (New York: Routledge, 1996), 181.
2. Randy S. Woodley, Shalom and the Community of Creation: An Indigenous Vision, Prophetic Christianity (Grand Rapids: Eerdmans, 2012), 155.