Matthew 6:17

Mat 6:17. Ἄλειψαι—νιψαι, anoint—wash) Both verbs are in the middle voice; [the meaning therefore is] anoint and wash alone (solus unge et lava). It was customary for the Jews to be anointed on feast days.[270]

[270] The sense is, Abstain from all rather severe exercises.—V. g.

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

Mat_6:17. Dress thyself as if to go to a festive entertainment. Psa_23:5; Luk_7:46; Suicer, Thes. I. p. 185; Wetstein. Of course Jesus does not intend the anointing, and so on, to be taken literally; but under this form of requirement He expresses the sincerity which He desires in connection with theof itself voluntarypractice of fasting. Comp. Chrysostom. The form is one that is suited to an attitude of radical opposition to Jewish formalism. Luther: If thou so fastest between thyself and thy Father alone, thou hast rightly fasted in that it pleases Him; yet not as if one must not go on a fast-day with few clothes, or unwashed, but the additional ceremony is rejected, because it is observed for the sake of applause, and to hoodwink people with such singular demeanour.

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 6:17 . ἄλειψαι , νίψαι : not necessarily as if preparing for a feast (Meyer and Weiss), but performing the usual daily ablutions for comfort and cleanliness, so avoiding parade of fasting by neglect of them (Bleek, Achelis).

The foregoing inculcations of sincerity and reality in religion contribute indirectly to the illustration of the divine name Father, which is here again defined by discriminating use. God as Father desires these qualities in worshippers. All close relations (father, son: husband, wife) demand real affection as distinct from parade.

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

But thou, when thou fastest, anoint thine head, and wash thy face--as the Jews did, except when mourning (Dan 10:3); so that the meaning is, "Appear as usual"--appear so as to attract no notice.

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 17. Anoint thine head and wash thy face] These were forbidden in the Jewish canon on days of fasting and humiliation; and hypocrites availed themselves of this ordinance, that they might appear to fast. Our Lord, therefore, cautions us against this: as if he had said, Affect nothing - dress in thy ordinary manner, and let the whole of thy deportment prove that thou desirest to recommend my soul to God, and not thy face to men. That factitious mourning, which consists in putting on black clothes, crapes, c., is utterly inconsistent with the simplicity of the Gospel of Christ and if practised in reference to spiritual matters, is certainly forbidden here: but sin is so common, and so boldly persisted in, that not even a crape is put on, as an evidence of deploring its influence, or of sorrow for having committed it.

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

(17) Anoint thine head, and wash thy face.—Both these acts were rigidly prohibited by the traditions of the Elders on the Day of Atonement, and by implication on other fast days also. They were the outward signs of joy (Ecc_9:8), and were therefore looked on as unsuitable for a time of mourning. The disciples of Christ were to hide their contrition and self-discipline, and even when the heart knew its own bitterness were to be blithe and cheerful, opening their griefs only to their Father in heaven.

Openly.—Here again the artificial antithesis is to be rejected as an interpolation.

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

But thou, when thou fastest,.... Christ allows of fasting, but what is of a quite different kind from that of the Jews; which lay not in an outward abstinence from food, and other conveniences of life, and refreshments of nature; but in an abstinence from sin, in acknowledgment and confession of it; and in the exercise of faith and hope in God, as a God pardoning iniquity, transgression and sin; wherefore cheerfulness, and a free use of the creatures, without an abuse of them, best became such persons.

Anoint thine head, and wash thy face; directly contrary to the Jewish canons, which forbid these things, with others, on fast days:

"On the day of atonement, (say (i) they,) a man is forbidden eating and drinking, "and washing and anointing", and putting on of shoes, and the use of the bed.''

And the same were forbidden on other fasts: in anointings, the head was anointed first, and this rule and reason are given for it:

"he that would anoint his whole body, , "let him anoint his head first", because it is king over all its members (k).''

Anointing and washing were signs of cheerfulness and joy; see Rut 3:3.

(i) Misn. Yoma, c. 8. sect. 1. & Taanith, c. 1. sect. 4, 5, 6. T. Bab. Yoma, fol. 77. 2. Taanith, fol. 12. 2. Moses Kotsensis Mitzvot Tora, pr. affirm. 32. (k) T. Bab. Sabbat, fol. 61. 1.

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

17 But thou, when thou fastest, anoint thine head, and wash thy face;

Ver. 17. But thou, when thou fastest, anoint thine head, &c.] Not but that a man is bound at such a time to abridge himself of the comforts and delights of life, whence it is called a day of restraint, Joe 2:15, and of afflicting the soul. {a} The Ninevites sat in sackcloth, as unworthy of any covering. Others put ashes on their heads, in token that they deserved to be as far under as now they were above ground. David lay on the earth, 2Sa 12:16. Daniel laid aside all delights of sense, as music, mirth, perfumes, ointments, &c. Our Saviour fasted to the humbling of his soul, Psa 35:13, weakening of his knees, Psa 109:24, macerating and enfeebling of his body, Psa 69:10. And when upon the cross they offered him wine mingled with myrrh, to stupefy him and make him less sensible of his pain, he received it not, Mar 15:23. To teach us (saith a learned interpreter) in our extraordinary humiliations for our sins, to forbear all such refreshments as might hinder the course of our just griefs. "Let your laughter be turned into mourning, and your joy into heaviness," Jas 4:9, such a heaviness as may be seen in the countenance, as the word importeth. {b} But when our Saviour biddeth anoint the head, at such a time, and wash the face, it is, as he expounds himself, "that we may not appear to men to fast:" in a private fast, eschewing wholly the show: in a public, not performing to the show, or to this end, that we may be seen.

{a} Vox Hebraica Tsom, significat affligere: unde Aben Ezra ait, ubicunque in scripturis afflictio animae invenitur, ibi intelligitur ieiunium. Graeci dicunt νηστειαν α νη particula privante, et στενομαι quod est validum et firmum esse. Pet. Mart. Alii α νη et εσθιειν, cibum non comedere.

{b} κατηφεια. Tristitia cum vultus demissione. Badaeus. Απο του κατω φαη Βαλλειν. Ne te quaesiveris extra.

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.

But thou when thou fastest, anoint ... - That is, appear as you do daily. Do not assume any new appearance, or change your visage or dress. The Jews and all neighboring nations were much in the habit of washing and anointing their bodies. This washing was performed at every meal; and where it could be effected, the head, or other parts of the body, was daily anointed with sweet or olive oil. In a warm climate, exposed to the great heat of the sun, this practice conduced much to health, preserved the skin smooth and tender, and afforded a most grateful sensation and odor. See Mar 7:2-3; Jam 5:14; Mar 11:13; Joh 12:3.

The meaning of this whole commandment is, when you regard it to be your duty to fast, do it as a thing expressing deep feeling or sorrow for sin, not by assuming unfelt gravity and moroseness, but in your ordinary dress and appearance; not to attract attention, but as an expression of feeling toward God, and he will approve and reward it.

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

The forty days’ fast, my dear brethren, is not an observance peculiar to ourselves; it is kept by all who unite with us in the profession of the same faith. Nor is it without reason that the fast of Christ should be an observance common to all Christians. What is more reasonable, than that the different members should follow the example of the head. If we have been made partakers with him of good, why not also of evil. Is it generous to exempt ourselves from every thing that is painful, and with to partake with him in all that is agreeable? With such dispositions, we are members unworthy of such a head. ... Is it much for us to fast with Christ, who expect to sit at the table of his Father with him? Is it much for the members to suffer with the head, when we expect to be made one day partakers with him glory? Happy the man who shall imitate such a Master. He shall accompany him whithersoever he goes. (St. Bernard Serm, in Quad.) --- Wherefore, my dear brethren, if the taste only has caused us to offend God, let the taste only fast, and it will be enough. But if the other members also have sinned, let them also fast. Let the eye fast, if it has been the cause of sin to the soul; let the ear fast, the tongue, the hand, and the soul itself. Let the eye fast from beholding objects, which are only calculated to excite curiosity and vanity; that being now humbled, it may be restrained to repentance, which before wandered in guilt. Let the ear fast from listening to idle stories and words that have no reference to salvation. Let the tongue fast from detraction and murmuring, from unprofitable and sacrilegious discourse; sometimes also, out of respect to holy silence, from speaking what appears necessary and profitable. Let the hand also fast from useless works, and from every action that is not commanded. But above all, let the soul fast from sin and the doing of its own will. Without these fasts, all others will not be accepted by the Lord. (St. Bernard, Serm. 2 de Jejun. Quad.) --- Fast from what is in itself lawful, that you may receive pardon for what you have formerly done amiss. Redeem an eternal fast by a short and transitory one. For we have deserved hell fire, where there will be no food, no consolation, no end; where the rich man begs for a drop of water, and is not worthy to receive it. A truly good and salutary fast, the observance of which frees us from eternal punishment, by obtaining for us in this life the remission of our sins. Nor is it only the remission of former transgressions, but likewise a preservative against future sin, by meriting for us grace to enable us to avoid those faults we might otherwise have committed. I will add another advantage, which results from tasting, one which I hope I am not deceived in saying you have frequently experienced. It gives devotion and confidence to prayer. Observe how closely prayer and fasting are connected. Prayer gives us power to fast, fasting enables us to pray. Fasting gives strength to our prayer, praying sanctifies our fast, and renders it worthy of acceptance before the Lord. (St. Bernard, Serm. de Orat. & []ejun.)

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).

17. Anoint thine head, and wash thy face — As these were the customary daily dressings of the Jews, our Lord, in the words, directs them to use their ordinary modes when fasting. Of course here is no reducing the practice of anointing the head to a universal Christian command.

The practice of anointing with oil as an inauguration of kings and priests, has already been mentioned. Matthew 1. But there were also anointings of guests, of the sick, and of the dead. The practice is extremely ancient; as there appear, even upon the monuments of ancient Egypt, figures in the act of pouring oil upon the head of a person sitting or standing before them. This use of oil in the dry climate of the East is supposed to impart softness and brilliancy to the skin, to prevent the weakening effects of too much perspiration, and to impart to the person health and beauty. Hence, it becomes the emblem of joy and gladness, of excellence and blessing, of divine favour and distinction, of royalty and priesthood. Hence, in periods of symbolical sorrow, of mourning, penitence, and fasting, the Jews abjured the use of oil.

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

But thou, when thou fastest, anoint thine head, and wash thy face. If both these were, among the Jews, done daily, Christ"s command would mean make no external sign of fasting; dress and appear as usual. But as anointing, at least, cannot be proved to have been a daily habit (though expressly forbidden during the stricter kinds of fasts, see Schurer, II 2:212), especially with the mixed classes whom our Lord was addressing, and as it was with the ancients rather a symbol of special joy, it is safer to take it in this sense here. Thus our Lord will mean so far from appearing sad, let your appearance be that of special joy and gladness. "By the symbols of joy and gladness he bade us be joyful and glad when we fast" (Photius, in Suicer, 1:186).

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

Anoint thy head - So the Jews frequently did. Dress thyself as usual.

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

The proper method of fasting:

v. 17. But thou, when thou fastest, anoint thine head and wash thy face,

v. 18. that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.

Again the Lord emphasizes the contrast. A mere outward show of repentance without change of heart does not befit the followers of Jesus. Fasting they may practice indeed; that is a laudable custom and may be productive of good. But in doing so, all ostentation must be avoided. It is the heart that should feel the sorrow and humility, not the body. Therefore the usual daily washing and anointing should not be omitted, in order that men might not even know the conditions. God, their heavenly Father, that lives in the secret places, whose omniscience searches minds and hearts, will know. At the proper time He will make the necessary revelations and grant the reward of mercy.

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

17. σὺ δὲ νηστεύων ἄλειψαι, as if feasting rather than fasting: cp. τὼ δὲ λοεσσαμένω καὶ ἀλειψαμένω λίπʼ ἐλαίῳ | δείπνῳ ἐφιζανέτην, Il. X. 577.

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.

17.] i.e. ‘appear as usual:’ ‘seem to men the same as if thou wert not fasting.’ It has been observed that this precept applies only to voluntary and private fasts, (such as are mentioned Luk 18:12,) not to public and enjoined ones. But this distinction does not seem to be necessary; the one might afford just as much occasion for ostentation as the other.

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

17-18. But thou, when thou art fasting, anoint thy head, and wash thy face; that thou be seen not by men to fast, but by thy Father who is in secret. And thy Father, who sees what is secret, shall recompense thee.]

ἀποδώσει] See on v. 6.

6:19-7:6. Three prohibitions.

(a)

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