this recommends giving in secret. France believes the two passages complement one another. This verse states that proper piety is not done to impress others, while the previous section states that the pious will automatically impress others without need for overt displays. Fowler notes that this verse also builds upon the preceding antitheses. In those verses Jesus consistently argued that ill motives are just as bad as evil acts, in this and subsequent verses he argues that it is impossible for good deeds to be the product of ill thoughts. This argument is likely linked to the condemnation of the Pharisees, which is an important theme in Matthew. The Pharisees were well known for their overt and sanctimonious piety. The term "reward" in this verse is a translation of a Greek commercial term. Literally it refers to cancelled bills. Lewis notes that the expression is almost identical to the English phrase "paid in full," and this verse is stating that those who are overly boastful will not be "paid in full" by God. Hendriksen states that if one is expecting praise and adulation from one's fellows for being pious, then this is the only reward you will receive. You will miss out on God's much more important reward. Barclay notes that this verse is another mention of the reward motive in Matthew. While many theologians disagree, Barclay feels that this verse is overtly stating that while goodness for secular rewards is wrong, goodness in pursuit of heavenly rewards is perfectly acceptable. These ideas were not original to Jesus, the notion that anonymous giving was the most pious form of charity was widely held at the time. Augsburger notes that at the time there was a Chamber of the Silent, created to allow the pious to donate anonymously. Commentary from the Church Fathers Glossa Ordinaria: Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God’s commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, The Lord shall make thee higher than all the nations who dwell on the face of the earth. (c. 28:1.) And in the same place