Matthew 6:16

Mat_6:16

When ye fast.

I. A few remarks on the practice of fasting at the time of our Lord.

II. The sinful and unprofitable manner in which the Jews observed it.

1. Their ostentation.

2. Its futility-They have their reward.

III. The directions given us for its observance.

1. The propriety of private fasting.

2. The manner of its observance.

3. The prosperity of personal religion may be promoted by it. (J. K. Good.)

Fasting

I. The nature, design, and importance of fasting. Not only abstinence from sin, but abstinence from food for a time, longer or shorter, as health and duty will allow. Scripture testimony, etc. What is the design of fasting?

1. To manifest and promote sorrow for sin, etc. (Isa_58:5).

2. Self-denial, and a means of mortification.

3. That it may help to prayer and other holy duties. These things manifest the reasonableness and importance of fasting.

II. How the hypocrites fasted. Partial, insincere, selfish, self-righteous, external, etc. How much reason is there to think that thousands among us fast in this way!

III. How the true people of God observe this duty. They are sincere and deeply affected with their own sins, etc. (Joe_2:12-17; Exo_9:4; Dan_9:3; Jam_4:9-10). They intend the glory of God (Mat_6:18), and the mortification of sin in themselves and others, and the reformation of the nation (Rom_13:14; Rom_8:13; Gal_5:16-24). They are humble, spiritual, consistent, practical (Joe_2:14; Isa_1:16; Isa_55:6-7; Mat_3:7-10; Luk_3:7; Luk_3:9; Luk_13:1-9; Jam_4:8; Isa_1:17; Isa_58:7; Psalms_17:25; Luk_3:11). (J. Benson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 6:16-18. When ye fast — Our Lord does not enjoin either fasting, alms-deeds, or prayer, all these being duties which were before fully established in the Church of God. Be not as the hypocrites, &c. — Do not follow the example of the hypocrites, who, in order to show that they fast, assume a sad countenance; a dejected, austere, and mortified look, such as false devotees affect, who make piety to consist in outward show, rather than in true goodness. For they disfigure their faces — Viz., by dust and ashes put upon their heads, as was usual in times of mourning and solemn humiliation. Verily, I say unto you, they have their reward — I assure you, persons of this character shall have no other reward but the esteem of those whom they deceive by such appearances. But thou, when thou fastest, anoint thy head, &c. — Come abroad in thine ordinary dress. The Jews often anointed their heads. That thou appear not, &c. — That, desiring the approbation of God, and not the applause of men, thou mayest chiefly be solicitous to appear before God as one that fasts; and God, who is ever with thee, and knows thy most secret thoughts, shall openly bestow on thee the blessings which belong to a true penitent, “whose mortification, contrition, and humility he can discern without the help of looks, or dress, or outward expressions of any kind. But it must be remembered, that our Lord is speaking here of private fasting, to which alone his directions are to be applied; for, when public sins or calamities are to be mourned over, the duty of fasting ought to be performed in the most public manner.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 6:16-18.

Good Works Without Ostentation.

III. Fasting

The third application of the general principle laid down in Mat 6:1 is to Fasting. Compare on Mat 6:2 and on Mat 6:5. The reference here is obviously not to general public fasts, but to voluntary individual fasting. This was common among the pious Jews, but the Pharisees had reduced it to a system (as formalists usually do with their religious observances), fasting "twice in the week." (Luk 18:12) The Talmud informs us that they chose the second and fifth days of the week, because of the tradition that Moses went up Mount Sinai on the fifth day, and came down on the second.

Mat 6:16. Be not, or more exactly,’ do not become,’ implying the assumption of such looks for the time. Of a sad countenance.[1] It had always been the custom among the Israelites, as among other Oriental nations, on occasions of severe personal or national affliction, to manifest their grief and humiliation by wearing sackcloth, putting ashes on the head and face, etc. (Compare on Mat 11:21) These the Pharisaic hypocrites appear to have adopted in their regular individual fasting, in order to make known the fact and gain credit for singular devoutness. The Talmud of Babylon says, "Whoever makes his face black (a common expression in the Jewish writers for fasting) on account of the law in this world, God will make his brightness to shine in the world to come." Verily I say unto you see, on "Mat 5:18". They have received, more literally, have in full, ’have all of.’ See on "Mat 6:2". Instead of they may appear, etc., (the more literal rendering), May be seen of men (Tyndale, Geneva), is preferred, because the former might suggest a mere appearance, which is not here intended. (So in Mat 6:18)

[1] See the same Greek term in Luk 24:17 (Rev. Text), and in the Septuagint of Gen 40:7, Dan 1:10.

Mat 6:17. The Saviour requires his disciple to dress on a day when he was fasting precisely as on other days. So far from ostentatiously a voluntary act of devotion, he should even purposely conceal it. But it is a gross misunderstanding to take this as an injunction to dissimulation. We cannot too often remind ourselves of the distinction between deception and concealment. Anoint thy head. This was an established custom among the Jews from an early period. (Rth 3:3; 2Sa 12:20; Psa 23:5, Psa 104:15, Psa 133:2; Ecc 9:8; Mat 26:7; Luk 7:46) When in great distress, they would omit this, as in 2Sa 14:2; Dan 10:8, and the Talmud enjoins a like course in connection with fasting. In one passage, however, we read of a man as "weeping at home, but when he went forth in public, he bathed, anointed, ate, and drank. But why did he not do it openly? God answered Although he himself did not manifest the thing, yet I will manifest it." But thou, the change our Lord so frequently makes from the plural to the singular (compare Mat 6:2, Mat 6:6, and see on "Mat 5:23"). This shows that the reference is to a case of private, individual fasting, as in Mat 6:6 to private praying. For the various phrases in Mat 6:18, see on similar phrases in Mat 6:4 and My Mat 6:6.

As to the propriety of fasting on the part of Christians now, we see that Jesus speaks as if taking for granted that his disciples would fast. It might be said that this was in the early part of his ministry, when things were in a transition stage. But in Mat 9:15, he likewise takes for granted that his disciples will fast after he shall have left them. Observe, however, that it is voluntary fasting of which he is speaking, and there is no trace in the New Testament of any appointment of a particular season for fasting. Indeed, the only fast enjoined by the law of Moses was that on the Day of Atonement; (Lev 16:29-34) all the other fasting mentioned in the Old Testament, whether national or individual, was voluntary. In Mat 9:15, the Saviour clearly teaches that fasting is right only when one’s condition makes it natural. In a time of joy, fasting would be unnatural, and could not express a genuine feeling. But persons who are in great distress are naturally inclined to abstain from eating. Now every feeling is deepened by being in any natural way manifested; and so a sincere, though less strong feeling of distress, as on account of sin, may be strengthened by abstinence from food. This may also help us for a time in fixing our attention upon worship and devout meditation. Yet fasting is not in itself a meritorious action, but is proper only so far as it is natural under the circumstances, and useful in such ways as have been indicated. Wherever this utility would be counterbalanced by injury to health, disqualification for active duties, or other grave evils, then fasting ought not to be practised. The observance of national fasts would appear to be in like manner optional, and subject to the same conditions. As to fasts appointed by some ecclesiastial authority for regular seasons of the week or year, no Scriptural authority can be claimed for making the injunction, and such regularly recurring fasts are extremely apt to degenerate into formality, (compare Isa 58:3 ff.) or to encourage excesses at other times ("Mardi Gras," etc.), or to be invested with an imaginary intrinsic meritoriousness, opposed to the spirit of the gospel. The mortification of the flesh, which is sometimes urged as a benefit of regular fasting, "can be better attained by habitual temperance than by occasional abstinence." (Alexander.) (Compare on Mat 4:2 and on Mat 9:15) But many Christians of the early centuries had an exaggerated conception of the importance of fasting (one of the many elements of Judaism which they imported into Christianity), and so the word fasting crept into numerous manuscripts and versions in Mar 9:29 Mat 17:21 (whole verse spurious); Act 10:30, 1Co 7:5. (See these passages in Ray. Test.) The word is part of the genuine text in Mat 9:15 Luk 2:37 Act 13:2 f; Act 14:23.

Homiletical And Practical

Fasting.

I. When? (1) On public occasions, if we really feel grief, and really desire to deepen it. (2) On private occasions, if it would be natural in our providential situation, (Mat 9:15) and would be profitable. (3) In either case, only so far as compatible with health and the proper discharge of existing duties.

II. How? (1) Without the least ostentation. (Mat 6:1, Mat 6:16) (2) With sincere desire and earnest effort to commune with God and gain spiritual profit.—Hypocrisy. (Mat 6:18)

I. Methods. (1) Religious observances—e. g., alms-giving, fasting, prayer. (2) Religious professions.

II. Rewards. (1) Glory of men, (Mat 6:2) and even this usually very partial and very transient. (2) No reward from God. (Mat 6:1) (3) Not even the approval of one’s own conscience. (4) Aggravated punishment in eternity. (Mar 12:40) Compare in general Matthew 23.

Chrys.: "And, whereas, in the matter of almsgiving..... after saying, ’Take heed not to do it before men,’ he added, ’to be seen of them’; yet in the matter of fasting and prayer, he made no such limitation; why was this? Because for alms-giving to be altogether concealed is impossible, but for prayer and fasting, it is possible." Vinet (in Luketteroth): "Fasting has no value save according to the dispositions by which it is accompanied; it is good only in proportion as it is not the body alone, but the heart, that fasts."

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

6:16 Prayer and fasting are frequently connected (Lev 23:27-32; Neh 9:1-2; Zech 7:3-5; 8:19; Luke 18:12). The practice had been abused before Jesus’ time (Isa 58:3-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 6:16. Ὅταν νηστεύητε, when ye fast) Fasting also ought to be of great account with us; it is not a part of the ceremonial law.—ἀφανίζουσι, they disfigure) By neglecting the daily attention to the person of washing and anointing. An exquisite oxymoron, ἀφανίζουσι, φανῶσι.[269]

[269] i.e. a play upon these words, ἀφανίζω being the privative transitive formed from φανῶ, to appear.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_6:16. Δέ] indicating a transition from the subject of prayer to another kindred subject.

νηστεύητε] here with reference to private fasting, which depended on the inclination of the individual (Ewald, Alterth. p. 110), though regularly observed by the Pharisees on Thursday (when Moses is supposed to have ascended Mount Sinai) and on Monday (when he is believed to have come down again), but never on the Sabbath and festival days, except at the feast of Purim. Mourning attire was worn during the fasting. Isa_58:5; Isa_61:3; Joe_2:12; Zec_7:3; Dan_10:3; 2Sa_12:20; 2Sa_13:19; 1Ma_3:47.

σκυθρωποί] common in the classics; plerumque in vitio ponitur et notat hominem non solum tristem et tetricum vultum habentem, sed fingentem vel augentem, Bremi, ad Aeschin. adv. Ctesiph. p. 290 f.

ἀφανίζουσι] is a play upon the word in allusion to φανῶσι. They conceal their countenances with a view to their being seen of, and so on. This is intended to indicate how, partly by sprinkling themselves with ashes, and by the dirt on the unwashed face and beard, and partly by actual veiling of themselves (2Sa_15:30; Est_6:12), they contrive to prevent it being seen what their countenance is really like. It should be observed, however, that ἀφανίζειν does not mean to disfigure, but, even in passages like the one quoted from Stob. Serm. 74, 62, with reference to a painted woman, it denotes to make invisible, e conspectu submovere. The Vulgate correctly renders by exterminant, i.e. e conspectu removent. Beck, Anecd. p. 468, 25 : ὅλως τὸ ἀνελεῖν καὶ ἀφανὲς ποιῆσαι, ὅπερ ἐκάλουν ἀϊστῶσαι. Hence in Greek writers it is often associated with κρύπτειν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 6:16-18 . Fasting .

Mat 6:16 . ὅταν δὲ : transition to a new related topic. σκυθρωποί , of sad visage, overdone of course by the “actors”. Fasting, like prayer, was reduced to a system; twice a week in ordinary Pharisaic practice: Thursday and Monday (ascent and descent of Moses on Sinai), artificial gloom inevitable in such circumstances. In occasional fasting, in circumstances of genuine affliction, the gloom will be real (Luk 24:17 ). ἀφανίζουσιν ὅπως φανῶσιν , a play upon words, may be rendered in English “they disfigure that they may figure”. In German: Unsichtbar machen, sichtbar werden (Schanz and Weiss).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

They suffer not their first hue to be seen, that is to say, they mar the natural color of their faces, that they may seem lean and palefaced.

Against such as hunt after a name of holiness, by fasting.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer.

I. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it; when the bridegroom is taken away, then shall they fast, Mat 9:15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Christ here speaks especially of private fasts, such as particular persons prescribe to themselves, as free-will offerings, commonly used among the pious Jews; some fasted one day, some two, every week; others seldomer, as they saw cause. On those days they did not eat till sun-set, and then very sparingly. It was not the Pharisee's fasting twice in the week, but his boasting of it, that Christ condemned, Luk 18:12. It is a laudable practice, and we have reason to lament it, that is so generally neglected among Christians. Anna was much in fasting, Luk 2:37. Cornelius fasted and prayed, Act 10:30. The primitive Christians were much in it, see Act 13:3; Act 14:23. Private fasting is supposed, Co1 7:5. It is an act of self-denial, and mortification of the flesh, a holy revenge upon ourselves, and humiliation under the hand of God. The most grown Christians must hereby own, they are so far from having any thing to be proud of, that they are unworthy of their daily bread. It is a means to curb the flesh and the desires of it, and to make us more lively in religious exercises, as fulness of bread is apt to make us drowsy. Paul was in fastings often, and so he kept under this body, and brought it into subjection.

II. We are cautioned not to do this as the hypocrites did it, lest we lose the reward of it; and the more difficulty attends the duty, the greater loss it is to lose the reward of it.

Now, 1. The hypocrites pretended fasting, when there was nothing of that contrition or humiliation of soul in them, which is the life and soul of the duty. Theirs were mock-fasts, the show and shadow without the substance; they took on them to be more humbled than really they were, and so endeavored to put a cheat upon God, than which they could not put a greater affront upon him. The fast that God has chosen, is a day to afflict the soul, not to hang down the head like a bulrush, nor for a man to spread sackcloth and ashes under him; we are quite mistaken if we call this a fast, Isa 58:5. Bodily exercise, if that be all, profits little, since that is not fasting to God, even to him.

2. They proclaimed their fasting, and managed it so that all who saw them might take notice that it was a fasting-day with them. Even on these days they appeared in the streets, whereas they should have been in their closets; and the affected a downcast look, a melancholy countenance, a slow and solemn pace; and perfectly disfigured themselves, that men might see how often they fasted, and might extol them as devout, mortified men. Note, It is sad that men, who have, in some measure, mastered their pleasure, which is sensual wickedness, should be ruined by their pride, which is spiritual wickedness, and no less dangerous. Here also they have their reward, that praise and applause of men which they court and covet so much; they have it, and it is their all.

III. We are directed how to manage a private fast; we must keep it in private, Mat 6:17, Mat 6:18. He does not tell us how often we must fast; circumstances vary, and wisdom is profitable therein to direct; the Spirit in the word has left that to the Spirit in the heart; but take this for a rule, whenever you undertake this duty, study therein to approve yourselves to God, and not to recommend yourselves to the good opinion of men; humility must evermore attend upon our humiliation. Christ does not direct to abate any thing of the reality of the fast; he does not say,"take a little meat, or a little drink, or a little cordial;" no, "let the body suffer, but lay aside the show and appearance of it; appear with thy ordinary countenance, guise, and dress; and while thou deniest thyself thy bodily refreshments, do it so as that it may not be taken notice of, no, not by those that are nearest to thee; look pleasant, anoint thine head and wash thy face, as thou dost on ordinary days, on purpose to conceal thy devotion; and thou shalt be no loser in the praise of it at last; for though it be not of men, it shall be of God." Fasting is the humbling of the soul (Psa 35:13), that is the inside of the duty; let that therefore be thy principal care, and as to the outside of it, covet not to let it be seen. If we be sincere in our solemn fasts, and humble, and trust God's omniscience for our witness, and his goodness for our reward, we shall find, both that he did see in secret, and will reward openly. Religious fasts, if rightly kept, will shortly be recompensed with an everlasting feast. Our acceptance with God in our private fasts should make us dead, both to the applause of men (we must not do the duty in hopes of this), and to the censures of men too (we must not decline the duty for fear of them). David's fasting was turned to his reproach, Psa 69:10; and yet, Psa 69:13, As for me, let them say what they will of me, my prayer is unto thee in an acceptable time.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Moreover, when ye fast--referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to any fast.

be not, as the hypocrites, of a sad countenance: for they disfigure their faces--literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head.

that they may appear unto men to fast--It was not the deed, but reputation for the deed which they sought; and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint?

Verily I say unto you, They have their reward.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. When ye fast] A fast is termed by the Greeks νηστις, from νη not, and εσθειν to eat; hence fast means, a total abstinence from food for a certain time. Abstaining from flesh, and living on fish, vegetables, c., is no fast, or may be rather considered a burlesque on fasting. Many pretend to take the true definition of a fast from Isa 58:3, and say that it means a fast from sin. This is a mistake there is no such term in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a part of our daily food. In the fast mentioned by the prophet, the people were to divide their bread with the hungry, Isa 58:7; but could they eat their bread, and give it too? No man should save by a fast: he should give all the food he might have eaten to the poor. He who saves a day's expense by a fast, commits an abomination before the Lord. See Clarke on Mt 9:15.

As the hypocrites-of a sad countenance] σκυθρωποι, either from σκυθρος sour, crabbed, and ωψ the countenance; or from σκυθης a Scythian, a morose, gloomy, austere phiz, like that of a Scythian or Tartar. A hypocrite has always a difficult part to act: when he wishes to appear as a penitent, not having any godly sorrow at heart, he is obliged to counterfeit it the best way he can, by a gloomy and austere look.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) When ye fast.—Fasting had risen under the teaching of the Pharisees into a new prominence. Under the Law there had been but the one great fast of the Day of Atonement, on which men were “to afflict their souls” (Lev_23:27; Num_29:7) and practice had interpreted that phrase as meaning total abstinence from food. Other fasts were occasional, in times of distress or penitence, as in Joe_1:14; Joe_2:15; or as part of a policy affecting to be religious zeal (1Ki_21:9; 1Ki_21:12); or as the expression of personal sorrow (1Sa_20:34; 2Sa_12:16; Ezr_10:6; Neh_1:4; et al.). These were observed with an ostentatious show of affliction which called forth the indignant sarcasm of the prophets (Isa_58:5). The “sackcloth” took the place of the usual raiment, “ashes” on the head, of the usual unguents (Neh_9:1; Psa_35:13). The tradition of the Pharisees starting from the true principle that fasting was one way of attaining self-control, and that as a discipline it was effectual in proportion as it was systematic, fixed on the fasts “twice in the week,” specified in the prayer of the Pharisee (Luk_18:12); and the second and fifth days of the week were fixed, and connected with some vague idea that Moses went up Mount Sinai on the one, and descended on the other. Our Lord, we may note, does not blame the principle, or even the rule, on which the Pharisees acted. He recognises fasting, as He recognises almsgiving and prayer, and is content to warn His disciples against the ostentation that vitiates all three, the secret self-satisfaction under the mask of contrition, the “pride that apes humility.” The very words, “when thou fastest” contain an implied command.

Of a sad countenance.—Strictly, of sullen look, the moroseness of affected austerity rather than of real sorrow.

They disfigure their faces.—The verb is the same as that translated “corrupt” in Mat_6:19. Here it points to the unwashed face and the untrimmed hair. possibly to the ashes sprinkled on both, that men might know and admire the rigorous asceticism.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

(c) Fasting, 16–18.

16. Fasting, in itself a natural result of grief, as anyone who has witnessed deep sorrow knows, easily degenerates into a form without reality.

disfigure] Either (1) make unseen, “veil,” or (2) cause to disappear, so “destroy,” “mar,” by leaving the face unwashen. The same word is translated “corrupt,” Mat_6:19.

The apparent play upon the Greek words for “disfigure” and “appear” has been adduced in support of their view by those who consider Greek to have been the original language of the gospel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Moreover when ye fast,.... This is to be understood, not so much of their public stated fasts, and which were by divine appointment, as of their private fasts; which, with the Jews, were very frequent and numerous, and particularly every Monday and Thursday; see Luk 18:12 in which they affected great severity, and is here condemned by Christ:

be not as the hypocrites, the Scribes and Pharisees,

of a sad countenance; who put on very mournful airs, and dismal looks; made wry faces, and distorted countenances; banished all pleasantry and cheerfulness from them, so that they looked quite like other men than they really were;

for they disfigure their faces; not by covering them out of sight, by putting a veil over them, as some have thought; but they neglected to wash their faces, and make them clean, as at other times; and not only so, but put ashes upon their heads, and other methods they used: they discoloured their faces, or "made" them "black", as the Arabic version reads it; that they might look as if they became so through fasting: and such persons were in great esteem, and thought to be very religious. It is said (f), in commendation of R. Joshua ben Chanamah, that all his days , "his face was black", through fastings; and this is said (g) to be the reason of Ashur's name, in Ch1 4:5 because "his face was black" with fasting: yea, they looked upon such a disfiguring of the face to be meritorious, and what would be rewarded hereafter.

"Whoever (say they (h)) , "makes his face black", on account of the law in this world, God will make his brightness to shine in the world to come.''

Now these practices they used,

that they might appear unto men to fast: so that either they did not really fast, when they pretended to it; only put on these outward appearances, that men might think they did; or, not content with real fasting, which they must be conscious of themselves, and God knew, they took such methods, that it might appear to men that they fasted, and that they might be taken notice of, and applauded by them: for their view in fasting was not to satisfy their own consciences, or please God, but that they might have glory of men. Hence, says Christ,

verily I say unto you, they have their reward; they obtain what they seek for, honour from men, and that is all they will have.

(f) Juchasin, fol. 59. 1. (g) T. Bab. Sota, fol. 12. 1. (h) T. Bab. Sanhedrim, fol. 100. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

Ver. 16. Moreover, when ye fast] Fast then they must, yea, even after the Lord’s ascension, when God’s grace and Spirit was poured upon them in all abundance, Luk 5:33. This exercise hath still the warrant and weight of a duty, as well from precepts as examples of both Testaments. {Joe 2:12; Isa 22:12; Mat 9:14-15 Act 13:3; 1Co 7:5} And he that blamed the Pharisees here for fasting amiss, will much more blame those that fast not at all. The Israelites (besides other occasional) had their annual fast appointed them by God, Lev 23:27. It was called a day of expiations or atonements, in the plural; because of their many and various sins they were then to bewail and get pardon for. God had appointed them various sacrifices for several sins. But forasmuch as it might not be safe to confess some sins to the priest (as those that might bring them, by the law, in danger of death), of his grace he vouchsafed them this yearly fast, for expiation of their secret sins, and making their peace with their Maker, by a general humiliation. Now, albeit the circumstance of time be abolished, the equity of the duty abideth, and tieth us no less (if not more) than it did the Jews. Heathen Nineveh practised it: so did, in their superstitious way, the Egyptian priests, the Persian magi, Indian wizards, Priam in Homer, &c. The Turks at this day have their solemn fasts (as before the fatal assault of Constantinople), wherein they will not so much as taste a cup of water or wash their mouths with water all the day long, before the stars appear in the sky: which maketh their fasts (especially in the summer, when the days be long and hot) to be unto them very tedious. In the year of grace 1030 there arose a sect of rasters, that affirmed that to fast on Saturdays with bread and water (as they called it) would suffice to the remission of all sins; so that men bound themselves to it by oath. {a} And many French bishops voted with them. But Gerardus Episcopus Cameracensis withstood and abandoned them. So great ignorance was there, even then, of the merits of Christ among the governors of the Church. The Papists slander us, that we count fasting no duty, but only a moral temperance, a fasting from sin, a matter of mere policy: and outrival us, as much as the Pharisees did the disciples with their often fasting. But, as we cannot but find fault with their fasts, in that, first, they set and appoint certain fasting days however, to be observed upon pain of damnation, be the times clear or cloudy, &c. Secondly, they fast from certain meats only, not all; which is a mere mock fast, and a doctrine of devils, 1Ti 4:3. Thirdly, they make it a service of God, yet consecrate it to the saints. Fourthly, they make shameful sale of it. Fifthly, they ascribe (as those older heretics) merit unto it, even to the mere outward abstinence, as these Pharisees did, and these hypocrites in Isaiah. {Isa 58:3} {b} Now since we cannot but condemn their superstition, so neither is our forlorn indolence and dulness to this duty to be excused. God hath given us, of late especially, many gracious opportunities of public humiliations, more, I think, than ever before, since the Reformation. But, alas, how do many fast, at such times, for fashion, fear of law, or of mere form; so that they had need to send, as the prophet speaketh, for mourning women, that by their cunning they may be taught to mourn, Jer 9:17. And for private fasting, whether domestic with a man’s family, Zec 12:12; 1Co 7:5; Act 10:30; or personal by himself, as here, Mat 6:17; we may seem to have dealt with it, as the Romans with the Tarquins; they banished all of that name for Superbus’ sake. And as the Nicopolites are said so to have hated the braying of an ass, that for that cause they would not endure the sound of a trumpet: so many are departed so far from Popish fasts, that they fast not at all; and so open the mouths of the adversaries. But acquaint thyself with this duty, thou that wouldst be acquainted with God. It is a foretaste of eternal life, when in holy practices we taste the sweetness of that heavenly manna, this angels’ food, those soul-fattening provisions, that makes us for a time to forbear our appointed food. It is a help to the understanding of heavenly mysteries, as Daniel found it. {Dan 9:20} It fits us for conversion, Joe 2:12, and furthers it, Act 9:9. Hence it is called a day of humiliation, or of humbling the soul, Lev 16:31; because God usually by that ordinance gives a humble heart, to the which he hath promised both grace, 1Pe 5:5, and glory, Pro 15:33. It ferrets out corruption, and is to the soul as washing to a room, which is more than sweeping; or as scouring to the vessel, which is more than ordinary washing. It subdues rebel flesh, which with fulness of bread will wax wanton, as Sodom, Jeshurun, Ephraim. {c} It testifies true repentance, by this holy revenge, 2Co 7:11, while we thus amerce and punish ourselves, by a voluntary foregoing of the comforts and commodities of life, as altogether unworthy, Psa 35:13. What shall I say more? Hereby we are daily drawn to more obedience and love to God, faith in him, and communion with him; a more holy frame of soul and habit of heavenly mindedness. Whence our Saviour, after this direction for fasting, immediately adds that of laying up for ourselves treasure in heaven, Mat 6:19-20. And, lastly, our prayers shall be hereby edged, winged, and made to soar aloft, which before flagged, fainted, and, as it were, grovelled on the ground. Therefore our Saviour, here, next after matter of prayer, adds this of fasting, which is a necessary adjunct of prayer (that which is extraordinary especially), as that which very much fits the heart for prayer and the severe practice of repentance. {d} Hence it is that elsewhere these two, fasting and prayer, go coupled, for the most part, as Luk 2:37; Mat 17:21; 1Co 7:5, &c. A full belly neither studies nor prays willingly. Fasting inflames prayer, and prayer sanctifies fasting; especially when we fast and weep, Joe 2:13, fast and watch, watch and pray, and take heed to both, Mar 13:33.

Be not as the hypocrites] For they fast not to God, Zec 7:5; Zec 7:11-12, but to themselves; they pine the body, but pamper the flesh; they hang down their heads, Isa 58:5, but their hearts stand bolt upright within them. {e} Their fasting is either superstitious or secure; while they rest in the work done, or with the opinion of merit; whereas the kingdom of heaven is not in meat and drink, Rom 14:17; and whether we eat or eat not, we are neither the more nor the less accepted of God, 1Co 8:8: they fast for strife and debate, and to make their voices to be heard on high, Isa 58:4; whereas secrecy in this duty is the best argument of sincerity. They "loose not the bands of wickedness," nor break off their sins by repentance; therefore God regards not (which they repine at), but rejects their confidence, and answers them according to the idols of their hearts. "When they fast," saith he, "I will not hear their cry," Jer 14:12, they are not a button the better for all they can do. Displeasing service proves a double dishonour ( simulata sanctitas duplex iniquitas); their outsideness is an utter abomination: they present the great King with an empty cask, with a heartless sacrifice, with a bare carcase of religion, as the poets feign of Prometheus.

Of a sad countenance] Make not a sour face, look not grim and ghastly, as the word signifieth; {f} so that one would be afraid to look on them, they do so disfigure their faces, so waste and wither their countenances, so deform and (as St Jerome rendereth it) demolish their natural complexions; pining themselves to make their faces pale and meagre, that they may be noted and noticed for great fasters. {g} Such a one was that none-such Ahab, and those spungy bulrushes, Isa 58:5, those hollow hypocrites, Jer 14:12, that proud patriarch of Constantinople, that first affected the style of universal bishop, and is therefore pointed at by Gregory the Great, as the forerunner of Antichrist: yet by his frequent fasting, this proud man merited to be surnamed Johannes Nesteutes, John the faster. Such pains men will put themselves to for a name, so far they will trouble themselves to go to hell with credit. The Jesuits had set forth a psalter, a little before the gunpowder plot should have been acted, for the good success of a wicked counter parliament. And to increase the iniquity, with wicked Jezebel, they would colour it with a fast: yea, with blasphemous Rabshakeh, they would by their hypocritical practices bear the world in hand, that they came not up against us without the Lord.

That they may appear unto men to fast] There is a great deal of seemingness, and much counterfeit grace abroad. The sorcerers seemed to do as much as Moses, the Pharisees to do more, this way, than the disciples. But bodily exercise profiteth little. Somewhat it may get at God’s hands, as Ahab, for a temporary repentance, had a temporal deliverance; such is God’s munificence, he is rich in mercy to all that do him any duty. But if the leaves of this exercise be so medicinable, what is the fruit? If the shadow thereof be so sovereign, what the substance? If the shell so profitable, what the kernel? Oh, let us rather seek to be good than seem to be so: {h} lest the Lord say of our outward shows, as Jacob said of Joseph’s coat, "The coat is the coat of my son, some evil beast hath devoured him," Gen 37:33. So the outward form of their fasting, praying, practising, is the form of my sons and daughters, but some evil spirit hath devoured them, that use it in hypocrisy. Lest men also say unto such, as John Capocius did to Pope Innocent III, preaching peace and sowing discord; "You speak like a God, but do like a devil." {i} You are fair professors, but foul sinners. And when the filthy sinner goes damned to hell, what shall become of the seeming saint? As the clown said to the Bishop of Cullen praying in the church like a bishop, but as he was duke, going guarded like a tyrant, "Whither thinkest thou the bishop shall go, when the duke shall be damned?"

They have their reward] All they looked after, and all they are to look for. The eagle, though she fly high, yet hath an eye to the prey below all the while. So hath the hypocrite to profit, credit, or some other base respects, and let him take it, saith our Saviour. Non equidem invideo, miror magis: Breath they have for breath; much good do them with it.

{a} Ex illa Synodica conclusione, feria sexta ieiunare constituerat, secta ille ieiunantium originem suam habuisse videatur. Func.

{b} Cave, ne si ieiunare coeperis, te putes esse sanctum: haec enim virtutis adiumentum est, non perfectio sanctitatis, &c. Jerome ad Celant.

{c} 1Co 9:27; Eze 16:15; Deu 32:15; Isa 28:1-2. Saturitas parit ferociam.

{d} Ieiunium orationem roborat: oratio ieiunium sanctificat. Bern. in Quadrages., ser. 4.

{e} Quid prodest tenuari abstinentia corpus, si animus intumescat superbia? Jerome.

{f} σκυθρωποι. Demissis oculis, et subductis superciliis tetrici. Chemuit.

{g} αφανιζουσι. Christus alludit ad larvas, quibus Mimi veluti in theatrum prodibant, ut cum alias essent tutus festine ridiculi, repraesentarent vultum maestum. Chemnit.

{h} Ne appetat quisquam ultra videri quam est, ut possit ultra esse quam videtur. Greg.

{i} Verba tua Dei plane sunt, facta veto diaboli videntur.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Moreover, when ye fast - The word “fast” literally signifies to abstain from food and drink, whether from necessity or as a religious observance. It is, however, commonly applied in the Bible to the latter. It is, then, an expression of grief or sorrow. Such is the constitution of the body, that in a time of grief or sorrow we are not disposed to eat; or, we have no appetite. The grief of the “soul” is so absorbing as to destroy the natural appetites of the “body.” People in deep affliction eat little, and often pine away and fall into sickness, because the body refuses, on account of the deep sorrow of the mind, to discharge the functions of health. “Fasting, then, is the natural expression of grief.” It is not arbitrary; it is what every person in sorrow naturally does. This is the foundation of its being applied to religion as a sacred rite. It is because the soul, when oppressed and burdened by a sense of sin, is so filled with grief that the body refuses food. It is, therefore, appropriate to scenes of penitence, of godly sorrow, of suffering, and to those facts connected with religion which are suited to produce grief, as the prevalence of iniquity, or some dark impending calamity, or storm, or tempest, pestilence, plague, or famine. It is also useful to humble us, to bring us to reflection, to direct the thoughts away from the allurements of this world to the bliss of a better. It is not acceptable except it be the “real expression,” of sorrow; the natural effect of the feeling that we are burdened with crime.

The Jews fasted often. They had four “annual” fasts in commemoration of the capture of Jerusalem Jer 52:7, of the burning of the temple Zec 7:3, of the death of Gedaliah Jer 41:4, and of the commencement of the attack on Jerusalem Zec 8:19. In addition to these, they had a multitude of occasional fasts. It was customary, also, for the Pharisees to fast twice a week, Luk 18:12.

Of a sad countenance - That is, sour, morose; with assumed expressions of unfelt sorrow.

They disfigure their faces - That is, they do not anoint and wash themselves as usual: they are uncombed, filthy, squalid, and haggard. It is said that they were often in the habit of throwing ashes on their heads and faces; and this, mixing with their tears, served still further to disfigure their faces. So much pains will people take, and so much suffering will they undergo, and so much that is ridiculous will they assume, to impose on God and people. But they deceive neither. God sees through the flimsy veil. Human eyes can pierce a disguise so thin. Hypocrites overact their part. Not having the genuine principles of piety at heart, they know not what is its proper expression, and hence they appear supremely contemptible and abominable. Never should people exhibit outwardly more than they feel; and never should they attempt to exhibit anything for the mere sake of ostentation.

They have their reward - They have all that they desired - the praise of men and “the pleasure of ostentation.” See the notes at Mat 6:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He condemns not public fasts as prescribed to the people of God, (Judges xx. 26. 2 Esdras ix. Joel ii. 15. John iii.) but fasting through vain glory, and for the esteem of men. (Bristow)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our Saviour in these words returns to his former work, to caution his disciples against hypocrisy, vain glory, and ostentation in their religious duties, the doing them to be seen of men. What he before said as to giving alms and prayer, he here again applies as to private fasting, which is by this discourse of our Saviour confirmed, though not as a stated, yet as an occasional duty of Christians, in order to, and as an indication of, their humbling of their souls for their sins, or under the mighty hand of God; but he requireth that it should be in sincerity, not in hypocrisy, for the glory of God, not for ostentation and appearance unto men. Our Saviour probably in this discourse hath a respect to some hypocritical usages of the Pharisees, using to disfigure their countenances, and look demurely or sourly upon their fasting days. Not that he prohibits here habits or gestures suited to the duty, himself sometimes commanded the Jews to put off their ornaments, nor was any thing more ordinary for good men than to cover themselves with sackcloth, and put ashes on their heads. All that our Lord prohibits is the affecting of these things, to cover the hypocrisy of their hearts. Nor must we think that it is the will of God, that we on such days should indeed anoint our heads and wash our faces; or (which is the same thing with us) adorn, paint, or perfume ourselves, or use any habits or gestures unsuitable to mourning, and not indicative of afflicted souls; but that we should rather do this than the other, viz. put on a mask and vizard of sorrow for sin, when indeed we had no sense of it; for still we must appear to our heavenly Father to fast, which we cannot very well do, if our outward habit and demeanour be not something proportioned to the inward sorrow and affliction of our souls; for the putting on of fine dresses and ornaments must be an imperate act of the soul, and not like to be commanded by a soul in affliction, it being natural to such a soul to neglect the culture of the body, being wholly swallowed up with bitter thoughts relating to its own spiritual and eternal state. Our Saviour addeth the same argument to press sincere fasting, which he had before used concerning the duty of giving alms and secret prayer, where I have before spoken to those words.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

c. Sincerity in fasting.

16. Moreover — Be not only thus sincere in alms and prayer, but also in fasting. Put on no grim airs to attract attention, but fast unto God.

Of a sad countenance — Solemn thought naturally indeed produces a solemn expression of countenance. Penitence may produce tears. And all this is right, provided the external expression is produced by the internal feeling before God. Nay, one may put on sackcloth and ashes, or use other means to bring his feelings to the right state. But to assume expressions, or put on forms, for the purpose of a show where the reality is not within, is simply hypocrisy. Forms, indeed, are often in a degree deserted by the feeling they express; and yet they are well retained to keep us in that way by which the feeling may be made to return, so that the form may become reanimated by the power. But when the form has banished the power, and become a substitute for it and a mere show of it, the hypocrisy has fairly commenced.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 16-18. Matthew only.

Fasting. The third in the series of recognized religious duties (ver. 1, note). (On the prominence given to fasting, see "Psalms of Solomon," 3:9, with Ryle"s and James"s note, and Schurer, II 2:118; cf. Mat_9:14) Observe

(1) Christ does not abolish it, but regulates it;

(2) yet fasting is mentioned much less often in the true text of the New Testament than in that which, developed contemporaneously with ecclesiasticism, became the Received Text. Be not as the hypocrites, of a sad countenance. The Revised Version, by inserting a comma between "not" and "as," shows that the true emphasis of the warning lies, not on resemblance to the hypocrites themselves, but on being of a sad countenance, as in fact also the hypocrites were. The hypocrites (ver. 2, note; cf. also "Didache," "But let not your fasts be with the hypocrites," where, however, the thought is rather of hypocrites as representing the Pharisaic, the typically Jewish party). The early Jewish Christians are bidden in the "Didache" to avoid the fasting-days chosen by the Jews. Be not. Our Lord does not forbid even this sad countenance if it be, so to speak, natural; but do not, because you fast, therefore purposely become so (mh ginesye), i.e. in sign of your supposed sorrow for sin (cf. Ecc 19:26). Of a sad countenance (skuyrwpoi); gloomy, especially-in knitting the brows. In Dan_1:10 (Thee-dotion) used of merely physically bad looks (cf. "Test. XII Patr.," of the look of a man whose liver is out of order). In the New Testament elsewhere only Luk_24:17, "And they stood still, looking sad," Revised Version. (cf. Gen_40:7; Ecc 25:23) For they disfigure. The play on the words (afanizousin ... opwv fanwsin , hardly to be reproduced in English," They disfigure... that they may figure before men as fasting") points to the "Gospel having been originally composed in Greek (see Introduction, p. 13.). It is curious that afanizw comes elsewhere in Matthew only in vers. 19, 20, while in the whole of the New Testament it only comes twice besides: Act_13:41 (from the LXX) and Jam_4:14. (afanismov , Heb_8:13) As ver. 19 is peculiar to Matthew, and ver. 20 is a corollary to it though in part found also in Luk_12:33, the whole passage vers. 16-20 is probably either due to the author of the First Gospel or else derived by him from some one source. In this connexion it may be noticed that krufaiov comes in the New Testament only in ver. 18 (twice). Physical disfigurement, common in many nations as a sign of grief, such as tearing or marking the flesh, is not to be thought of, since this was forbidden. (Lev_19:28 Deu_14:1) Afanizein , too, has no such connotation, but rather hiding out of sight, hence causing to vanish, destroy (ver. 19); here, in the sense of giving a strange, unpleasant appearance, e.g. by ashes, or by not washing, or even by covering part of the face or the head. (cf. Eze_24:17 2Sa_15:30 Est_6:12) That they may appear unto men to fast; Revised Version, that they may be seen, etc.; i.e. not the mere appearance, as though there were appearance only, but the being seen as fasting conspicuousness, not mere semblance. Hence nhsteuontev is expressed (contrast ver. 5), since while in ver. 5 not the praying but the piety that induced it is to be made apparent, here it is the very fact itself of fasting, which, except for these external signs, might escape human notice. They have (ver. 2, note).

Vers. 16-18. The manner of fasting.

As, of the three specific admonitions regarding our personal religious exercises, the first on "the manner of almsgiving," and the second on the manner of praying," have had their gracious treatment; so now the third follows, on the manner of fasting. " We have not here any express injunction to fast, nor had we any to give alms or to pray. In each case the prefatory words are in the same form, "when thou doest thine alms;" "when thou prayest;" and now, "when ye fast." However, not only is there not one disparaging word uttered at the expense of fasting, but directions are given for the right observance of it; and, above all, it is to be noted that it is ranked with the two ever undisputed duties and virtues of the Christian life, viz. charitableness and prayer.

I THE OSTENTATION OF SANCTITY IS STRUCK AT. No two things could less agree, no two extremes less conceivably for one moment meet.

1. The very origin and reason of fasting disallow display; for its design is to search out and reckon with certain discreditable, subtle tendencies and temptations to sin, ever too actively working in the body, and through the lower appetites of our nature, and unfailingly warring against the soul hindrances to religious life, the poison of devotion. Of the genuine, solemn attempt to sap the strength of such enemies within as these, who could dare to take opportunity to make parade? And if the solemnity of that attempt be nothing but an occasion of seeking the praise of men, and itself an "art of deceit," what can measure the guilt of the vanity of that "hypocrite"? The spiritual vanity, and yet more the spiritual pride, that sows itself in the spare soil of fasting, only then good if spare, is too sure, by the surest Nemesis, to grow a crop, briar, bramble, thistle, malignant in their fertility.

2. The meagre littleness of human sanctity, at its best, disallows display under any conditions. Nothing so certainly proves to demonstration that littleness as any proffer of ostentation on the part of it. Sanctity can only grow in the prevailing sense and overshadowing conviction of that Divine holiness from which exclusively it comes, and by the side of which it is meantime ever reduced to a drop in the ocean. "Fasting," said one of old, "should show you, but not you your fasting." And again, "Christ says not, "Be not sad," but "Make not yourselves sad of countenance. And, once more, "If he who fasts, and makes himself of a sad countenance, is a hypocrite, how much worse he who does not fast, yet assumes a fictitious sadness of face as a token of fasting!

II THE NATURAL METHODS, OF HONEST MOTIVE AND OF DEEP RELIGIOUS DESIRE, HELD UP FOR IMITATION. The unconsciousness of daily habit is recommended by Christ for the outward appearance of the man most deeply convinced of the need of strenuous measures to cope with spiritual danger within. The sable garb and habit may well be left unstudied, unaffected, unput on, because of the sabler penitential habit of the heart. No "artifice of deceit" is anything but out of place and out of season, except it be that most skilled artifice of all, to make the least show of self, and over self"s own sacreder self to throw the concealing veil of voluntary retiringness. The man who fasts as a Christian and for Christian purpose is not to proclaim it by word or by sign, nor is he to proclaim it at all. If in the light of his life it proclaims itself by his own light, he is then free from the responsibility of the disclosure, and it will be found that he is the very last to know of that disclosure.

III THE EVER-OBSERVING EYE, WHICH MEN MAY RIGHTLY OBSERVE. Having guarded against all possible variety of danger that may arise from men"s notice, or our own supposition of it, consciousness of it, or craving for it, our one legitimate desire and "contrivance" in the matter should be that nothing divert, distract, or disturb the singleness of eye that should feed its gaze on God himself secret from the world, accepting and receiving us secret from the world. Where singleness of eye and simplicity of heart and transparency of motive are so indistinguishable from one another, one look aside from God, one moment relish for human praise, one listening for report of self, will dispel the holiness, and the holy fruit of any spiritual exercise. It is to the eye that is as unseen as it sees, as kind as it is searching, as searching as it is all-seeing and everywhere seeing, that the one safe appeal of our eye is to be directed, for guidance here, for encouraging approval here, and for its final unerring award. B.

Vers. 16-18. Fasting.

This is nowhere in the gospel enjoined as a duty. It is, like the profession of the Nazarite, left to individual freedom. The service of freedom is the service of love. (cf. Luk_2:37 Act_10:30 Act_13:3) The spirit of the fast is in the heart. (cf. Psa_35:13 Isa_58:5-7) The usefulness of fasting is recognized in the directions here given as to the manner of its use. It is useful as a means to dispose us to the fulfilment of duties enjoined. Note

I THAT THE PIETY OF OSTENTATION IS SPURIOUS,

1. It is an inversion of the highest propriety.

(1) For it prefers human to Divine applause. However indebted we may be to our fellows, we are infinitely indebted to God. For life. For health. For all things.

(2) To seek the praise of men rather than the praise of God is the superlative of impudence and folly.

(3) It is supreme ingratitude to take all from God and give him no thanks.

2. It is shameful hypocrisy.

(1) Fasting is an expression of humiliation and mourning. (cf. Psa_35:13 Isa_58:5-7) The disfigured face was produced by ashes and earth, with disordered hair and austere and doleful looks. (see 1Ki_20:38) Under such disguises the Pharisee concealed proud and contemptuous thoughts and a callous heart.

(2) The falsehood is aggravated by its affectation of religion. The Pharisee seeks the praise of men on account of a religion towards God which he does not possess, else he would rather seek the praise of God. The cheat is played off upon God.

3. This is fearfully demoralizing.

(1) The habit of falsehood becomes the character of falsehood. The devil is the original liar. He is here the model in his most odious character of the angel of light.

(2) We seek to resemble those with whom we would ingratiate ourselves. Imitation is the sincerest praise. We cannot rise higher than our standard. Men are our standard when we seek the praise of men.

(3) If our standard be below us, the result is degradation. Instead of growing into the "increase of God," the hypocrite is shrivelling into the degradation of a devil.

4. The piety is doubtful of our ostentatious mourning for the dead.

(1) If we believe the departed to be enjoying the exquisite bliss of Paradise, what reason have we to mourn? (cf. Joh_14:28) Is it not heathenish to mourn for the glorified?

(2) If we fear the departed are suffering the torments of perdition we may well mourn. But is it decent to publish this to the world in our clothes?

(3) If our mourning be simply that of natural affection, is it necessary to proclaim to the world that we have natural affection? Should we parade our grief? If the grief be not there, why, in deference to fashion, hang out the symbol of a lie?

(4) Ostentations mourning for the dead is often ruinously expensive to the poor.

II THAT GOD REWARDS AND PUNISHES MEN BY GIVING THEM THE DESIRES OF THEIR HEARTS.

1. True men have praise of God.

(1) They seek this above all things.

(a) By the fasting of the mind from the delights of sin.

(b) By hungering and thirsting for righteousness.

(c) By trusting in the blood of Christ with a heart unto righteousness.

(d) By delighting in good works works of piety, works of benevolence.

(2) They have it:

(a) In the assurance of his favour. By the Spirit of adoption and regeneration.

(b) In the light and guidance of his grace.

(c) In triumph over death.

(d) In the "Well done!" of the judgment.

(e) In the rewards of immortality.

(3) The true man performs the duties of his spiritual fasting with cheerfulness. His face is "washed" in purity anointed" with benevolence. Rejoicing in the favour of God, he is dead alike to the praise and censure of men. (see Psa_69:10, Psa_69:13)

2. False men receive the praise of their fellows.

(1) They seek this in preference to the praise of God, and they get what they seek. But what do they get? Dishonesty. The hypocrite is dishonest in taking praise he has not deserved.

(2) From whom do they get this? From the simple, who cannot see through their knavery. Or from the sycophant, who does not object to be the accomplice of the knave.

(3) True men would reprove their wickedness after the example of Christ with the Pharisees of his time.

3. From God they have no praise.

(1) They do not seek his reward. To ensure this they must sacrifice sin and pride, which they are unwilling to do.

(2) In greed after the finite they miss the infinite. In greed after the evanescent they miss the enduring. They forfeit heaven.

(3) Moreover, they incur the anger of God. The perdition of hell is his retribution upon their insolence and folly. J.A.M.

The moral influence of fasting.

The three expressions of the religious life introduced here almsgiving, prayer, and fasting are not treated as duties which we are bound to fulfil, but as things to which we are inwardly impelled by the movements of that religious life. Fasting especially is a personal resolve rather than a prescribed duty helpful and useful, if a man thus voluntarily brings his body into self-restraint; a snare if, without a man"s will, it is done in order to gain merit. Religious fasting had long prevailed among the devout Jews. It had been perverted by ascetics on the one hand, and by Pharisees on the other. Because misused, our Lord dealt with it thus in the way of correction. He assumes that it is quite possible his disciples may desire to fast; he therefore deals with the proper spirit of fasting.

I FASTING IS AS ACT OF SELF-RESTRAINT. It belongs to the sphere of self-discipline. And that is strictly a personal and private matter. A man may help his brother by his example, showing the results of self-discipline. No man is called to show his brother the process of self-discipline; indeed, he must spoil the process if he attempts to show it. There is a growth of the plant which must go on in the soil and in the dark. You can never safely expose rootings. Our Lord teaches, that all moral discipline and bodily restraint which may be gathered up and represented by fasting belong to a man"s private life, and should not even be made publicly known by the man"s appearance. It is, indeed, a distinct failure of self-restraint to want to show others our self-restraint. "Else let us keep our fast within, Till Heaven and we are quite alone" Then let the grief, the shame, the sin, Before the mercy-seat be thrown. (Keble.)

II FASTING AS AN ACT OF HUMILIATION. Distinctly the design of fasting is to enfeeble appetite and to humiliate passions. It is noticed that appetites for self-indulgence are strong when the body is pampered with luxurious food. But it is no humiliation to show our humiliation, and get our restrainings praised. That does but change body-pride for heart-pride, which is more defiling. Note this danger: in fasting to restrain bodily appetite we may come to think that evil is in the body. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When ye fast? - Our Lord does not enjoin either fasting, alms- deeds, or prayer: all these being duties which were before fully established in the Church of God. Disfigure - By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

reward

i.e. the praise of men.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

A lesson on fasting:

v. 16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

Fasting was a part of the religious rites of the Jews, intended to show repentance and humility, in itself an unobjectionable custom. But the hypocrites, acting out their part in all lines, made their fasting another form of self-glorification, not only by observing additional days of fasting, besides those prescribed in the Jewish law, but also by affecting a gloomy face, inviting sympathy and praise. They neglected the daily care of the face, to make the effect of the semiweekly fast appear all the more harrowing. It was an empty show in order that they might play a more important figure and get the reputation of greater holiness. They have all the reward they will ever get. They need expect nothing from the Lord.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The next duty which our Saviour instructs his disciples in, is that of religious fasting; which is, a devoting of the whole man, soul and body, to a solemn and extaordinary attendance upon God, in a particular time set apart for that purpose; in order to the deprecating of his displeasure, and for the supplicating of his favour, accompanied with an abstinance from bodily food and sensual delights, and from all secular affairs and worldly business. Now our Saviour’s direction, as to this duty of fasting, is double:

1. He cautions us to beware of an abuse in fasting: Be not as the hypocrites are, of a sad countenance; that is, do not affect a sullen sadness, ghastliness, and unpleasantness of countenance, like the hypocritical Pharisees, who vitiate and discolour their faces, who mar and abolish their native complexion. Hypocrisy can paint the face black and sable, as well as pride with red and white.

2. He counsels us to take the right way in fasting; to anoint the head and wash the face: that is, to look as at other times, using our ordinary garb and attire, and not to affect anything that may make us look like mourners, when really we are not so.

Where we may note, That though hypocrites by their dejected countenances and mortified habits do seek to gain an extraordinary reputation for piety and devotion, yet the sincere Christian is to be abundantly satisfied with God’s approbation of his services, and with the silent applause of his own conscience.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

16, 17, 18. When thou fastest. This is the third example of the right and wrong way of righteousness, in contrast. The same principle of doing nothing for mere show is still insisted upon. Fasting is not wrong, and, indeed, is often blessed richly, but not when our object is to appear to men to fast. Of sad countenance. It was common to assume a woe-begone look, put ashes upon the head, and even wear sackcloth, in order to show to the world deep humiliation. This is condemned.

Anoint thine head. That is, dress as usual. Wash thy face. The usual practice before eating.

Thy Father … shall reward thee. Our self-denial must be for the eyes of God, not of men.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus begins to teach about fasting.

General Information:

Jesus is talking to a group of people about what they as individuals should or should not do. In verse 16 all occurences of "you" are plural. In verses 17 and 18 where Jesus teaches them how to behave when they fast, all occurrences of "you" and "your" are singular. In some languages those occurences of "you" may also need to be plural. (See: Forms of You)

they disfigure their faces

The hypocrites would not wash their faces or comb their hair. They did this purposely to draw attention to themselves so that people would see them and give them honor for fasting.

Truly I say to you

"I tell you the truth." This phrase adds emphasis to what Jesus says next.

anoint your head

"put oil in your hair" or "groom your hair." To "anoint" the head here is to take normal care of one's hair. It has nothing to do with "Christ" meaning "anointed one." Jesus means that people should look the same whether they are fasting or not.

Father who is in secret

Possible meanings are 1) no one can see God. AT: "Father, who is invisible" or 2) God is with that person who fasts secretly. AT: "Father, who is with you in private" See how you translated this in Matthew 6:6.

Father

This is an important title for God. (See: Translating Son and Father)

who sees in secret

"who sees what you do in private." See how you translated this in Matthew 6:6.

translationWords

fast

hypocrite

amen

receive

reward

anoint

God the Father

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. Fasting, in itself a natural result of grief, as any one who has witnessed deep sorrow knows, easily degenerates into a form without reality.

ἀφανίζουσιν. Either (1) make unseen, ‘veil,’ or (2) cause to disappear, so ‘destroy’, hence (3) ‘mar,’ by leaving the face unwashen, or by throwing ashes on the head. The first meaning (1) is well established, that of (2) ‘destroying’ is the prevailing one in LXX., the sense of (3) ‘disfiguring,’ or ‘marring’ has less support. Wetstein quotes Etym. M. ἀφανίσαι, οἱ πάλαι οὐχὶ τὸ μολῦναι ὡς νῦν ἀλλὰ τὸ τελέως ἀφανῆ ποιῆσαι, and Chrys. ἀφανίζουσιν, τοῦτό ἐστιν διαφθείρουσιν, scil. cinere.

The apparent play upon the Greek words ἀφανίζουσιν … φανῶσιν has been adduced in support of their view by those who consider Greek to have been that original language of the gospel; but it is more than doubtful that the antithesis is intended.

ὅπως φανῶσιν. Not as in A.V. ‘that they may appear’ but ‘that they may be seen to be fasting.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16-18.] Third example. Fasting. Another department of the spiritual life, in which reality in the sight of God, and not appearance in the sight of man, must be our object. While these verses determine nothing as to the manner and extent of Christian fasting, they clearly recognize it as a solemn duty, ranking it with almsgiving and prayer; but requiring it, like them, (see ch. 9:14-17,) to spring out of reality, not mere formal prescription.

16. ἀφανίζουσιν] “Chrys. διαφθείρουσι, ἀπολλύουσι: Homb., Hammond, colorem auferre, comparing Antiochus, Hom. 55 de invidia, τὸ πρόσωπον ἐξαφανίζει, pallorem inducit: Erasm., Fritzsche, e conspectu tollere: Elsner, Meyer, to hide, cover up, viz. in mourning costume. But in later Greek the meaning is deformare, to disfigure, (which the exterminare of the . may also mean,) as is shewn in many examples cited by Le Clerc h. l., Valcknär on Phœniss. 373, Schäfer ad Dion, de comp. verb. p. 124. In Stobæus, Serm. lxxiv. 62, Nicostratus uses it of women who paint: πόῤῥω δʼ ἂν εἴη καὶ τοῦ δεηθῆναι γυνὴ ὑγιαίνουσα καὶ ψιμυθίου καὶ ὑπʼ ὁφθαλμῷ ὑπογραφῆς καὶ ἄλλου χρώματος ζωγραφοῦντος καὶ ἀφανίζοντος τὰς ὄψεις ‘which be-paints and disfigures the faces.’ The allusion is therefore not to covering the face, which could only be regarded as a sign of mourning, but to the squalor of the uncleansed face and hair of the head and beard, as the contrast of washing and anointing shews.” Tholuck: and this certainly appears to be the right view, especially when we compare vv. 19, 20 below. But he seems too hastily to have assumed the meaning in the passage from Stobæus: for there the verb may just as well signify covering, plastering over, as disfiguring. The Etym. Mag. says ἀφανίσαι οἱ παλαι οὐχὶ τὸ μολῦναι ὡς νῦν, ἀλλὰ τὸ τελέως ἀφανῆ ποιῆσαι. Suidas, on the other hand, ἀφανίσαι οὐ τὸ μολῦναι καὶ χρᾶναι δηλοῖ, ἀλλὰ τὸ ἀνελεῖν καὶ ἀφανὲς ποιῆσαι: but it is possible that he may be speaking of its classical sense, as suggested by Le Clerc, who does not however, as Tholuck asserts, cite any examples of the other meaning.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16-18. Third illustration.

(L) “And when ye fast, be not, as the hy pocrites, of a sad countenance; for they disfigure their faces that they may be seen to fast by men. Verily I say to you, That they have their reward already.]

σκυθρωποί] in the N.T. only again Luk 24:17. In the LXX it occurs Gen 40:7, Neh 2:1, Ecclus 25:23, and Dan 1:10.—ἀφανίζουσι]. Cf. Joe 2:20 καὶ ἀφανιῶ τὸ πρόσωπον αὐτοῦ, where, however, the sense is different. ἀφανίζειν seems not to be used elsewhere in this sense of the face. Cf. the epithet הצבועין = “dyed,” applied to the Pharisees by King Jannai in B. Sotah 22b (Wünsche, 299). ἀφανίζειν may have been chosen here to rhyme with φανῶσι.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ye fast [νηστευητε] . Observe the force of the present tense as indicating action in progress : Whenever ye may be fasting.

Of a sad countenance [οκυθρωποι] . An uncommon word in the New Testament, occuring only here and at Luk 24:17. Trench (" Studies in the Gospels ") explains it by the older sense of the English dreary, as expressing the downcast look of settled grief, pain, or displeasure. In classical Greek it also signifies sullenness and affected gravity. Luther renders, Look not sour.

Disfigure [αφανιζουσιν] . The idea is rather conceal than disfigure. There is a play upon this word and fanwsin (they may appear) which is untranslatable into English : they conceal or mask their true visage that they may appear unto men. The allusion is to the outward signs of humiliation which often accompanied fasting, such as being unwashed and unshaven and unanointed. "Avoid," says Christ, "the squalor of the unwashed face and of the unkempt hair and beard, and the rather anoint thy head and wash thy face, so as to appear [φανης] not unto men, but unto God as fasting." Wycliffe's rendering is peculiar : They put their faces out of kindly terms.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.