Hypocrisy and the Hidden Heart:
Yeshua’s Rebuke in Matthew 6
By
James SCott Trimm
In Matthew chapter 6, Yeshua delivers a pointed rebuke—not against outward religious observance itself, but against hypocrisy. His message is not anti-Jewish or anti-Pharisee, as some mistakenly claim, but deeply rooted in Jewish prophetic and ethical tradition. As Nazarenes, we understand Yeshua not as one who stood outside Judaism, but as one calling it back to authenticity.
Who Are the “Hypocrites”?
Throughout Matthew 6, Yeshua repeatedly uses the term “hypocrites” (Greek: hypokrites, Hebrew: khanafim) to describe those who perform righteous acts—almsgiving, prayer, and fasting—for the sake of public approval rather than divine devotion. This critique aligns not just with the prophetic tradition, but with rabbinic voices as well.
The Talmud recounts an insightful comment from King Yannai:
“Fear not the Pharisees and the non-Pharisees but the hypocrites who are the Pharisees; because their deeds are the deeds of Zimri but they expect a reward like Phineas”
(b.Sotah 22b)
This internal critique within Judaism recognizes that hypocrisy was not foreign to the religious class—but it also wasn’t confined to it. Hypocrisy is a spiritual condition, not a denominational one.
This passage also tells us that Yeshua was not unique in criticizing the Pharisees for a problem with hypocrisy in their ranks, as the Talmud itself. makes this same criticism.
Almsgiving, Prayer, and Fasting: The Hidden Path
Matthew 6:2–4:
“When you give alms, do not sound a trumpet before you, as the hypocrites do…”
Here Yeshua rebukes the self-glorifying motive behind charity. It is not the act of giving that is criticized, but the desire for recognition. This sentiment echoes the Jewish teaching that charity should be given in secret (cf. Mishneh Torah, Gifts to the Poor 10:7–14).
Matthew 6:5–6:
“When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and street corners to be seen by others…”
This is often misunderstood as a blanket condemnation of Jewish prayer practice. But in fact, the Talmud offers a parallel teaching:
“One who says the Tefillah so that it can be heard is of the small of faith.”
(b.Berakhot 24b)
Yeshua’s words point to the intent of the heart. He recommends instead private prayer, perhaps even under the tallit, drawing on the Jewish practice of creating a personal sanctuary through one’s prayer shawl.
Matthew 6:16–18:
“When you fast, do not disfigure your faces as the hypocrites do…”
Again, this is not an anti-Pharisee polemic, but likely a critique of a popular Essene practice. Josephus describes the Essenes as avoiding anointing themselves with oil, considering it defilement:
“They think oil is defilement… for they think to be sweaty is a good thing…”
(Josephus, Wars 2.8.3)
Yeshua instead teaches to anoint the head and wash the face—pointing to a joy-filled, inward fasting not performed for public admiration.
What About the Gentiles?
In Matthew 6:7–8, Yeshua shifts from the hypocrites to the “Gentiles” (Greek: ethnoi), warning against vain repetitions in prayer. However, this section is complex.
Some ancient manuscripts, like Codex Vaticanus, read hypocrites here instead of Gentiles. Hebrew Matthew uses khanefim—a term meaning profane but carrying the implication of hypocrisy—in all these verses.
Interestingly, the Aramaic Peshitta and Old Syriac versions differ here. Some use khanafa, the Aramaic cognate of khanef, but in Syriac, this term came to mean heathen or Gentile. It’s possible that the original Hebrew manuscript used khanefim consistently, and linguistic shifts in translation led to some versions reading “hypocrites” and others “Gentiles.”
The underlying message is clear: whether Jew or Gentile, hypocrisy and empty ritualism are equally condemned.
This understanding is in harmony with the Mishnaic instruction:
“Do not make your prayer a matter of routine, but [let it be] a plea for mercy and supplication before the Omnipresent…”
(m.Avot 2:13)
Hypocrites and the Shekhinah
The seriousness of hypocrisy in Jewish thought cannot be overstated. The Talmud lists hypocrites among those who will not receive the presence of the Shekhinah:
“Four classes will not receive the presence of the Shekhinah: scoffers, liars, hypocrites, and slanderers.”
(b.Sanhedrin 103a)
Yeshua’s teachings reflect this same spiritual gravity. Hypocrisy, in his view, is not just poor behavior—it is a barrier to divine intimacy.
A Nazarene Reflection
As Nazarenes, we view Yeshua’s teachings not as foreign to Judaism, but deeply embedded within it. His critique of hypocrisy echoes the prophets, the rabbis, and the sages. His call is to a hidden wholeheartedness, one not performed for men but directed toward Elohim. He teaches that righteousness without sincerity is empty, and religiosity without humility is just a show.
Yeshua is not dismantling Jewish tradition—he is purifying it. His words in Matthew 6 are not an attack on Judaism, but a plea to return to its spiritual core.
May we heed that call and live with integrity, offering our hearts—not just our words—to the One who sees in secret.
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