Matthew 6:18

Mat 6:18. Τῷ Πατρὶ, to thy Father) sc. thou mayest be known.

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

Mat_6:18. Τῷ ἐν τῷ κρυφαίῳ] sc. ὄντι, i.e. who is present where we are hidden from human eye. He who fasts is ἐν τῷ κρυφαίῳ everywhere, when he is present as anointed and washed, for in this state of his person no one will be able to recognise him as fasting. In accordance with this, we are bound to reject the explanation of Fritzsche, who supplies νηστεύειν (eo quod clam inediam in te suscipias), which, however, is far-fetched, and introduces a superfluous meaning, besides being inconsistent with Mat_6:6.

ἀποδώσι σοι] not the fasting by itself, but the sincerely penitent and humble frame of mind, which seeks to express itself in that devout fasting which is free from everything like pretence and ostentation; there is therefore no satisfactory reason for expunging Mat_6:16-18 (as also Mat_6:1-6) from the Sermon on the Mount (Wittichen, Idee des Menschen, p. 100).

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.

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--The "openly" seems evidently a later addition to the text of this verse from Mat 6:4, Mat 6:7, though of course the idea is implied.

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 18. Thy father which seeth in secret] Let us not be afraid that our hearts can be concealed from God; but let us fear lest he perceive them to be more desirous of the praise of men than they are of that glory which comes from Him.

Openly.] εν τω φανερω. These words are omitted by nine MSS. in uncial letters; and by more than one hundred others, by most of the versions, and by several of the primitive fathers. As it is supported by no adequate authority, Bengel, Wetstein, Griesbach, and others, have left it out of the text.

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

That thou appear not unto men to fast,.... Which is just the reverse of the hypocrites, the Scribes and Pharisees; and quite contrary to the customs of the Jews, who when they fasted, particularly on their noted fasts (l),

"brought out the ark into the street of the city, and put burnt ashes upon it, and upon the head of the prince, and upon the head of the president of the sanhedrim, and every man upon his own head.''

All which was done, to be seen of men to fast; but Christ directs to such sorts of fasting, and which is to be done in such a manner, as only to be seen by God:

but unto thy Father which is in secret; who is invisible, and who sees what is done in secret, and takes notice of the internal exercise of grace; which he approves of, and prefers to outward fastings; and

thy Father which seeth in secret, shall reward thee openly: and to have honour from God, is infinitely more than to have the applause of men; for as God delights in, so he will reward his own grace with glory.

(l) Misn. Taanith, c. 2. sect. 1.

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

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.

Ver 18. That thou appear not unto men to fast, &c.] Hypocrites fitly resemble the glow worm, which seems to have both light and heat; but touch it, and it hath neither indeed. In the history of the world encompassed by Sir Francis Drake, it is recorded that in a certain island to the southward of Celebes, among the trees, night by night did show themselves an infinite swarm of fiery seeming worms, flying in the air, whose bodies, no bigger than an ordinary fly, did make a show, and give such light, as if every twig on every tree had been a lighted candle, or as if that place had been the starry sphere. This was but a resemblance, but an appearance: no more is that of hypocrites, but a flaunt, but a flourish. A sincere man is like a crystal glass with a light in the midst, which appeareth through every part thereof, so as that truth within breaketh out in every parcel of his life. There is in his obedience to God, 1. A universality, he doth every as well as any part and point of God’s revealed will, so far as he knows it. 2. A uniformity, without prejudice or partiality (κατα προσκλισιν), 1Ti 5:21, without tilting the balance on one side. Inequality of the legs causeth halting, and an unequal pulse argues bodily distemper; so doth an unsuitable carriage an unsound soul, Psa 119:104; Psa 119:128 Mat 23:23; Mat 3:1-17. Ubiquity: he is the same at home as abroad; in the closet as in the congregation; and minds secret as well as open holiness. Joseph was one and the same in his master’s house, in the prison, and at court; no changeling or chameleon, not like the planet Mercury, that is good in conjunction with good, and bad with bad. The godly man’s faith is unfeigned, 1Ti 1:5; his love cordial, 1Jn 3:18; his wisdom undissembled (ανυποκριτος), Jas 3:17; his repentance a rending of the heart, Joe 2:12; his fasting an afflicting of the soul with voluntary sorrows, till his heart be as sore within him as the Shechemites’ bodies were the third day after circumcision, Lev 16:31; Lev 23:37. He truly aims at pleasing God, and not with an alterior motive. This is truth in the inwards, Psa 51:6; this is that "sincerity and truth," 1Co 5:8; that simplicity and godly sincerity, 2Co 1:12. A dainty word: it is a metaphor, saith one, from such things as are tried by being held up against the beams of the sun (as chapmen do in the choice of their wares) to see what faults or flaws are in them. It is properly used, saith Bp Andrews, of uncounterfeit wares, such as we may κρινειν εν ειλη, bring forth, and show them in the sun. And as a godly man is sincere, without wax or gross matter, as he is unmingled and true of heart, so he doeth truth, Joh 3:21; he will not lie, Isa 63:9; that great real lie especially. {a} Hypocrites in doing good, they do lies, by their delusion, as gross hypocrites; by their collusion, as close hypocrites. Thus Ephraim compassed God with lies, Hos 11:12. His knowledge was but a form, his godliness a figure, Rom 2:20; 2Ti 3:5; his zeal a flash, all he did a semblance: as these Pharisees only appeared to fast and do other duties. But every fowl that hath a seemly feather hath not the sweetest flesh; nor doth every tree that beareth a goodly leaf bring good fruit, Luk 8:18. Glass giveth a clearer sound than silver, and many things glisten besides gold. A true Christian cares as well to approve his inside to God as his outside to the world, Hos 6:4; and it is a just question, whether the desire of being or dislike of seeming sincere be greater in him. He shows his worst to men and best to God, as Moses did, when going to the mount he pulled off his veil; and shames himself often before God for that which the world applauds in him. God, he knows, seeth in secret, there is no tempting him with Ananias and Sapphira, to try whether he trieth the hearts or not. His sharp nose easily discerneth, and is offended with the stinking breath of rotten lungs, though the words or outward actions be never so scented and perfumed with shows of holiness.

Thy Father, which seeth in secret, shall reward thee openly] He is the rewarder of all that diligently seek him, Heb 11:6, in this soul-fatting exercise: which, as it was seen and allowed by the Lord Christ, Luk 5:33, so it was never rightly used without effect. It is called the day of reconciliation or atonement, and hath most rich and precious promises, Joe 2:13-21. It is sure God will pardon our sins, and that carries meat in the mouth of it, Psa 42:1-2. It is probable that "he will leave a blessing behind him" (and the rather, that we may therewith cheerfully serve him), even a "meat offering and a drink offering to the Lord our God:" according to that of the Psalmist, "There is mercy with thee that thou mayest be feared," i.e. served. Fulness of bread was Sodom’s sin, and in those sacrificing Sodomites, Isa 1:10, it was noted for an inexpiable evil, Isa 22:14. They that fast not on earth, when God calls to it, shall be fed with gall and wormwood in hell; they that weep not among men shall howl among devils; whereas those that "sow in tears shall reap in joy," Psa 126:5; they that mourn in time of sinning shall be marked in time of punishing; and as they have sought the Lord with fasting, Eze 9:4-6, so shall he yet again "be sought and found" of such with "holy feasting," Zec 8:19; as he hath promised and performed to his people in all ages of the Church, not an instance can be alleged to the contrary. Those three great fasters met gloriously upon Mount Tabor. The Israelites fasting (and not till then) were victorious, Jdg 20:26-36; Jehoshaphat was delivered, Esther and her people reprieved, Daniel had visions from heaven, Ezra help from heaven. {b} And surely if with fasting and prayer we can wrestle with God, as Jacob, we need not fear Duke Esau with his 600 cutthroats coming against us. Si Deus nobiscum, quis contranos? If God is with us, who can oppose us? Numa being told that his enemies were coming upon him as he was offering sacrifices, thought it sufficient for his safety that he could say, At ego rem divinam facio, but I am about the service of my God. (Εγω δε θυω, Plutarch.) When Jehoshaphat had once established a preaching ministry in all the cities of Judah, then, and not till then, the "fear of the Lord fell upon the neighbour nations, and they made no war," 2Ch 17:8-10; albeit he had before that placed forces in all the fenced cities. Leotine Prince of Wales, when he was moved by some about him to make war upon our Henry III, replied thus: "I am much more afraid of his alms than of his armies." {Jdg 20:23; Ezr 8:23; 2Ch 20:1-3 Ezr 4:16; Dan 9:2-6 Act 10:30} Frederic the Elector of Saxony, intending war against the Archbishop of Magdeburg, sent a spy to search out his preparations and to hearken out his designs. But understanding that the Archbishop did nothing more than commit his cause to God and give himself to fasting and prayer, Alius, inquit, insaniat ut bellum inferat ei qui confidit se Deum defensorem habiturum. Bucholcer. Let him fight, said he, that hath a mind to it: I am not so mad as to fight against him that trusts to have God his defender and deliverer. It is reported, that at the siege of Mountabone, the people of God, using daily humiliation as their service would permit, did sing a psalm after and immediately before their sallying forth; with which practice the enemy coming acquainted, ever upon the singing of the psalm (after which they expected a sally) they would so quake and tremble, crying, "They come, they come," as though the wrath of God had been breaking out upon them. The soldiers that went against the Angroginans (where God was sincerely served amidst a whole kingdom of Papists) told their captains they were astonished, they could not strike. Some others said that the ministers, with their fasting and prayer, conjured and bewitched them, that they could not fight. It was the custom of this poor people, as soon as they saw the enemy to approach, to cry all together for aid and help from the Lord, &c.; while the soldiers fought, the rest of the people with their ministers made their hearty prayer to God, with sighs and tears, and that from the morning to the evening. When night was come, they assembled again together. They which had fought rehearsed God’s wonderful aid and help, and so all together rendered thanks. Alway he turned their sorrow into joy. In the morning, trouble and affliction appeared before them, with great terror on all sides; but by the evening they were delivered, and had great cause of rejoicing and comfort.

{a} ειλικρινεια. Or, as the eagle tries her young against the sun. Sincerum mel, i.e. sine cera.

{b} Ego, inquit, formido eius eleemosynas magis certe multo quam eius copias. Powell.

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.

Which is in secret (tw en tw krufaiw); ver. 6, note. Shall reward thee openly (ver. 4, note).

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

18. κρυπτῷ is read for κρυφαίῳ from the occurrence of the word in Mat 6:4; Mat 6:6.

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.