The Play’s the Thing Wherein We Honor the Glory of the King – Complete Session Podcast Episode

What must a nation do to regain God’s favor. That’s no a bad question for Americans to answer today, but it was also a good question for the Nation of Israel to be asking in the time of Jesus. In fact, the sages spent a great deal of time pondering this question as we note from the Jerusalem Talmud. There, in Ta’anit 2:1, we read, “Rabbi Eleazar said: Three things annul [or mitigate] a harsh decree, and they are: Prayer (Tefillah), Charity/Almsgiving (Tzedakah), and Repentance (Teshuvah).” Jesus addressed all three in Matthew 6:1-8 & 16-18. And He did so with a theatrical theme.

While setting the stage in Matthew 6:1, Jesus mentions being “seen” by men. The Greek word translated as “seen” has its roots in the Greek word for theatre – theatron. In his opening statement Jesus is already telling the people that you don’t want to be just an actor on a stage. He then goes on to describe the people who do so by their rightful name – hypocrite – which, in Greek, meant an actor or a stage player.

He presents the juxtaposition of the hypocrites and those who do their good deeds – charity, prayer, and fasting – secretly with no fanfare nor public display. He further points out that by receiving the praise of people, the hypocrites have their reward in full. That’s all they get. Meanwhile, those who do their good deeds in secret are paid back by God Himself.

“Be especially careful when you are trying to be good so that you don’t make a performance out of it. It might be good theater, but the God who made you won’t be applauding.” (Matthew 6:1 – MSG)

TRANSCRIPT

The Cultural Context of Greco-Roman Theater

Theater was deeply embedded in the culture of first-century Israel. Influenced heavily by Greco-Roman traditions—particularly across cities like those of the Decapolis—amphitheaters were prominent cultural fixtures throughout Judea and Galilee. When Jesus taught, his audiences were intimately familiar with theatrical concepts. In Matthew 6:1, when Jesus warns against performing acts of righteousness “to be seen by men,” He uses the Greek verb theaomai (from the root theatron), which means to look intently or gaze upon someone as if watching a performer on a stage. Furthermore, His frequent warning against being “hypocrites” directly invokes the Greek word hypokritēs, meaning an actor or stage player. In ancient Greek theater, actors wore large masks with built-in megaphones to project dramatic expressions and amplify their voices to the crowd. Jesus used this vivid cultural imagery to challenge His followers: spiritual devotion is not meant to be a staged performance for human approval.

The “Big Three” Spiritual Disciplines

In Jewish tradition, three core practices—charity (tzadakah), prayer (tefillah), and repentance (teshuva, often expressed through fasting)—were emphasized as essential for seeking God’s favor and restoring right relationship with Him. This concept is reflected throughout Scripture, such as in 2 Chronicles 7:14, where humbling oneself, praying, and turning from wicked ways brings healing and restoration. In the Sermon on the Mount, Jesus systematically addresses each of these three disciplines, placing them against the backdrop of a theatrical play to contrast superficial public display with genuine, heart-centered devotion.

Giving, Praying, and Fasting in Secret

Addressing the first scene—charity—Jesus cautions against “sounding a trumpet” to draw attention to one’s generosity. Hypocrites perform acts of giving in synagogues and on street corners to gain public praise, but Jesus notes that such applause is their only reward—they are “paid in full” with no heavenly value remaining. Instead, He calls for quiet, humble generosity where the “left hand does not know what the right hand is doing.” Moving to the second scene—prayer—Jesus warns against praying publicly to be seen by others. True prayer is not about public performance or demanding one’s own will; it is an intimate connection with God. By entering an inner room and closing the door, believers seek God Himself rather than human admiration. Finally, in the third scene—fasting—Jesus instructs His followers not to adopt a gloomy appearance or neglect their grooming to show off their self-denial. Because fasting is an act of heartfelt repentance, it should be done discreetly before God, who sees what is done in secret and responds with His grace and restoration.

True Motivation in Kingdom Service

Ultimately, Jesus calls His followers away from grandstanding in religious life. Theater director Konstantin Stanislavski famously noted that actors must “love art, not oneself in art.” Adapted for faith, there is no place for grandstanding in God’s kingdom; believers must love God and His kingdom, rather than loving themselves in kingdom service. Good deeds, prayer, and discipline should never be performed for self-gratification or to gain social status. When acts of devotion are carried out purely out of love for God and obedience to His commands, believers step out of the spotlight of human approval and experience the true richness of kingdom living.