That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

that thine alms may be in secret: and thy Father who seeth in secret shall recompense thee.

That thy alms may be in secret, and thy Father who seeth in secret will repay thee.

so that thine alms may be in secret, and thy Father who sees in secret will render it to thee.

That thy alms may be in secret; and thy Father who seeth in secret, himself will reward thee openly.

that thy kindness may be in secret, and thy Father who is seeing in secret Himself shall reward thee manifestly.

That your alms may be in secret: and your Father which sees in secret himself shall reward you openly.

that your charities may be in secret; and then your Father - He who sees in secret - will recompense you.

So that your giving may be in secret; and your Father, who sees in secret, will give you your reward.

so that your almsgiving may be in secret, and your Father, who sees in secret, will repay you.

so that your charity may be secret; and your Father, who sees what is in secret, will reward you.

That thy alms may be in secret This statement appears to be opposed to many passages of Scripture, in which we are commanded to edify the brethren by good examples. But if we attend to the design of Christ, we must not give a more extensive meaning to the words. [1] He commands his disciples to devote themselves to good works purely, and without any ambition. In order to do this, he bids them turn away their eyes from the sight of men, and to reckon it enough that their duties are approved by God alone. Such simplicity of views does not at all interfere with anxiety and zeal to promote edification: and, indeed, a little before, he did not expressly forbid them to do good before men, but condemned ostentation. Thy Father, who seeth in secret He silently glances at a kind of folly, which prevails everywhere among men, that they think they have lost their pains, if there have not been many spectators of their virtues. He tells them, that God does not need a strong light to perceive good actions: for those things, which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for "the Lord dwells in the thick darkness," (2 Chronicles 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix our eye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. -- In the second clause, which immediately follows, Christ reminds us that, in looking for the reward of good works, we must wait patiently till the last day, the day of resurrection. Thy Father, says he, shall reward thee openly But when? It will be, when the dawn of the last day shall arise, by which all that is now hidden in darkness shall be revealed.

Footnotes

1 - "Verba longius trahere non oportet." In some of the best Latin editions we find, "verba longius trahere nos oportet," which entirely alters the meaning. But the discrepancy of the reading is set aside by the French version: "il ne faut point estendre les paroles plus avant;" -- "we must not extend the words farther." -- Ed.

Which seeth in secret - We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it.
Shall reward thee openly - Will give thee the fullest proofs of his acceptance of thy work of faith, and labor of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit.

That thine alms may be in secret,.... May be done in secret, and be kept a secret. The allusion seems to be to the secret chamber, where money was brought privately for the relief of the poor.
"There were two chambers in the sanctuary, the one was , "the chamber of secrets", and the other the chamber of vessels: the chamber of secrets was that into which pious persons put "in secret", and the poor children of good men were maintained out of it privately (q).''
The Jews say many things in favour of doing alms privately.
"Greater, (say they (r),) is he that gives alms in secret, than Moses our master.''
They tell us (s), that
"R. Jannai seeing a certain man give Zuz (a piece of money) to a poor man publicly, said unto him, it would have been better, if thou hadst not have given him anything, than to have given him in this manner.''
This was the practice of the ancient religious Jews, to give their alms privately; but the Scribes and Pharisees had brought that practice into disuse, and which our Lord labours to restore; adding, for encouragement,
and thy Father, which seeth in secret; beholds all secret actions, and knows the secret springs of actions,
himself shall reward thee openly; in the great day of account, before angels and men, when all secret things shall be brought to light, and every good man have praise of God. This duty, of giving alms to the poor, is mentioned by Christ before prayer to God; it may be for this reason, because it was usual to give alms before prayer.
"The great, or famous men, among the wise men, used to give a Prutah (a small piece of money) to a poor man before every prayer, and after that they prayed; as it is said, "I shall behold thy face in righteousness" (t).''
(q) Misn. Shekalim, c. 5. sect. 6. Mainnon. Hilch. Eracin, c. 2. sect. 12. (r) T. Bab. Bava Bathra, fol. 9. 2. (s) T. Bab. Chagiga, fol. 5. 1. (t) Maimon. Hilch. Mattanot Anayin, c. 10. sect. 15.

That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly--The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See 1-Timothy 5:25; Romans 2:16; 1-Corinthians 4:5).
Prayer (Matthew 6:5-6).