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Text -- Matthew 6:16-18 (NET)

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Context
Proper Fasting
6:16 “When you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting. I tell you the truth, they have their reward. 6:17 When you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
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Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 6:16 - -- Of a sad countenance ( skuthrōpoi ). Only here and Luk 24:17 in the N.T. It is a compound of skuthros (sullen) and ops (countenance). These act...

Of a sad countenance ( skuthrōpoi ).

Only here and Luk 24:17 in the N.T. It is a compound of skuthros (sullen) and ops (countenance). These actors or hypocrites "put on a gloomy look"(Goodspeed) and, if necessary, even "disfigure their faces"(aphanizousin ta prosōpa autōn ), that they may look like they are fasting. It is this pretence of piety that Jesus so sharply ridicules. There is a play on the Greek words aphanizousi (disfigure) and phanōsin (figure). They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy.

Robertson: Mat 6:18 - -- In secret ( en tōi kruphaiōi ). Here as in Mat 6:4, Mat 6:6 the Textus Receptus adds en tōi phanerōi (openly), but it is not genuine. The w...

In secret ( en tōi kruphaiōi ).

Here as in Mat 6:4, Mat 6:6 the Textus Receptus adds en tōi phanerōi (openly), but it is not genuine. The word kruphaios is here alone in the New Testament, but occurs four times in the Septuagint.

Vincent: Mat 6:16 - -- Ye fast ( νηστεύητε ) Observe the force of the present tense as indicating action in progress: Whenever ye may be fasting.

Ye fast ( νηστεύητε )

Observe the force of the present tense as indicating action in progress: Whenever ye may be fasting.

Vincent: Mat 6:16 - -- Of a sad countenance ( σκυθρωποί ) An uncommon word in the New Testament, occurring only here and at Luk 24:17. Trench (" Studies in t...

Of a sad countenance ( σκυθρωποί )

An uncommon word in the New Testament, occurring 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.

Vincent: Mat 6:16 - -- Disfigure ( ἀφανίζουσιν ) The idea is rather conceal than disfigure. There is a play upon this word and φανῶσιν ( th...

Disfigure ( ἀφανίζουσιν )

The idea is rather conceal than disfigure. There is a play upon this word and φανῶσιν ( 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 (αφνῇς ) not unto men, but unto God as fasting." Wycliffe's rendering is peculiar: They put their faces out of kindly terms.

Wesley: Mat 6:16 - -- 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.

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.

Wesley: Mat 6:16 - -- By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.

By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.

Wesley: Mat 6:17 - -- So the Jews frequently did. Dress thyself as usual.

So the Jews frequently did. Dress thyself as usual.

JFB: Mat 6:16 - -- Referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to an...

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.

JFB: Mat 6:16 - -- Literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head.

Literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head.

JFB: Mat 6:16 - -- 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...

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.

JFB: Mat 6:17 - -- 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.

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.

JFB: Mat 6:18 - -- 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.

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.

Clarke: Mat 6:16 - -- When ye fast - A fast is termed by the Greeks νηϚις, from νη not, and εσθειν to eat; hence fast means, a total abstinence from foo...

When ye fast - A fast is termed by the Greeks νηϚις, 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, etc., 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 more on Mat 9:15 (note)

Clarke: Mat 6:16 - -- As the hypocrites - of a sad countenance - Σκυθρωποι, either from σκυθρος sour, crabbed, and ωψ the countenance; or from Σ...

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.

Clarke: Mat 6:17 - -- Anoint thine head and wash thy face - These were forbidden in the Jewish canon on days of fasting and humiliation; and hypocrites availed themselves...

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, etc., 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.

Clarke: Mat 6:18 - -- 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 ...

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

Clarke: Mat 6:18 - -- 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 versi...

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.

Calvin: Mat 6:16 - -- He again returns to the former doctrine: for, having begun to rebuke vain ostentation in alms and prayer, he laid down, before proceeding farther, th...

He again returns to the former doctrine: for, having begun to rebuke vain ostentation in alms and prayer, he laid down, before proceeding farther, the rule for praying in a right manner. The same injunction is now given to his disciples about fasting, which he had formerly given about prayers and alms, not to be too solicitous to obtain the applause of spectators, but to have God as the witness of their actions. When he bids them anoint their head, and wash their face, his language is hyperbolical: 448 for Christ does not withdraw us from one kind of hypocrisy, to lead us into another. 449 He does not enjoin us to counterfeit splendor, or exhort us to temperance in food in such a manner, as to encourage the luxuries of ointments and of dress: but merely exhorts us to preserve moderation, without any thing new or affected;—in short, that the fastings, in which we engage, should make no change in our accustomed way of living.

Thy Father will reward thee When he promises a reward from God to fastings, this mode of expression, as we said a little before with respect to prayer, is not strictly accurate. There is a wide difference, indeed, between prayer and fastings Prayer holds the first rank among the antics of piety: but fasting is a doubtful operation, and does not, like alms, belong to the class of those actions which God requires and approves. It is pleasing to God, only so far as it is directed to another object: and that is, to train us to abstinence, to subdue the lust of the flesh, to excite us to earnestness in prayer, and to testify our repentance, when we are affected by the view of the tribunal of God. The meaning of Christ’s words is: “God will one day show that he was pleased with those good works, which appeared to be lost, because they were concealed from the eyes of men.”

TSK: Mat 6:16 - -- when : Mat 9:14, Mat 9:15; 2Sa 12:16, 2Sa 12:21; Neh 1:4; Est 4:16; Psa 35:13, Psa 69:10, Psa 109:24; Dan 9:3; Luk 2:37; Act 10:30, Act 13:2, Act 13:3...

TSK: Mat 6:17 - -- anoint : Rth 3:3; 2Sa 14:2; Ecc 9:8; Dan 10:2, Dan 10:3

TSK: Mat 6:18 - -- appear : 2Co 5:9, 2Co 10:18; Col 3:22-24; 1Pe 2:13 shall : Mat 6:4, Mat 6:6; Rom 2:6; 1Pe 1:7

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 6:16 - -- Moreover, when ye fast - The word "fast"literally signifies to abstain from food and drink, whether from necessity or as a religious observance...

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.

Barnes: Mat 6:17-18 - -- 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...

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.

Poole: Mat 6:16-18 - -- Ver. 16-18. Our Saviour in these words returns to his former work, to caution his disciples against hypocrisy, vain glory, and ostentation in their r...

Ver. 16-18. 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.

Lightfoot: Mat 6:16 - -- 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. ...

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.   

[They disfigure their faces.] That is, they disguised their faces with ashes; as he heretofore upon another cause, 1Ki 20:38; "In the public fasts every one took ashes, and put upon his head. They say of R. Joshua Ben Ananiah, that, all the days of his life, his face was black by reason of is fastings. Why is his name called Ashur? (1Ch 4:5). Because his face was black by fastings."   

Here let that of Seneca come in; "This is against nature, to hate easy cleanliness, and to affect nastiness."

Lightfoot: Mat 6:17 - -- But thou, when thou fastest, anoint thine head, and wash thy face;   [But thou, when thou fastest, anoint thine head, etc.] for those...

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

[But thou, when thou fastest, anoint thine head, etc.] for those that fasted neither anointed themselves nor washed. "On the day of Expiation it was forbidden to eat, to drink, to wash, to anoint themselves, to put on their sandals, to lie with their wives. But the king and the bride may wash their faces, and a midwife may put on her sandals." See the Babylonian Gemara here. See also the Babylonian Talmud in the tract Taanith, concerning other fasts, and the fasts of private men.   

They were wont to anoint their bodies and heads upon a threefold reason:   

I. For finer dress. "Anointing is permitted to be used on the sabbath, whether it be for ornament, or not for ornament. On the day of Expiation both are forbidden. On the ninth day of the month Ab, and in the public fasts, anointing for dress is forbid; anointing not for dress is allowed."   

II. They anointed themselves often, not for excess; or bravery; or delight; but for the healing of some disease, or for the health of the body. He that is troubled with the head-ache, or on whom scabs arise, let him anoint himself with oil.   

"A tradition of the Rabbins. It is forbidden [in fasts] to wash a part of the body, as well as the whole body. But if it be defiled with dirt or dung, let him wash according to the custom, and let him not be troubled. It is also forbidden to anoint a part of the body, as well as the whole body: but if a man be sick, or if a scab arise on his head, let him anoint himself according to the custom."   

Hence, when the apostles are said "to anoint the sick with oil, and to heal them," Mar 6:13; they used an ordinary medicine, and obtained an extraordinary and infallible effect.   

Hence that of St. James, Jam 5:14; "Let the sick man call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord": that is, to that ordinary medicine, namely, anointing for recovery of health, let the prayers of the ministers of the church be used.   

III. They used sometimes a superstitious anointing of the head, and nothing differing from magical anointing: He that mutters, let him put oil upon his head, and mutter. this muttering is to be understood concerning the manner of saying a charm upon the wound, or some place of the body that feels pain; muttering over the wound; of which mention is made in the tract Sanhedrim. Mention also is made in the tract Schabbath now alleged, that some used this enchanting muttering in the name of Jesus: "One being sick, a certain person came to him, and muttered upon him in the name of Jesus of Pandira, and he was healed." And a little after; "R. Eliezer Ben Damah was bitten by a serpent. James of Capharsam came to heal him in the name of Jesus: but R. Ismael permitted him not," etc. See Act 19:13.   

If the words of James before alleged be compared with this cursed custom, they may well sound to this sense; 'It is customary for the unbelieving Jews to use anointing of the sick joined with a magical and enchanting muttering; but how infinitely better is it to join the pious prayers of the elders of the church to the anointing of the sick!'

Haydock: Mat 6:16 - -- 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 glor...

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)

Haydock: Mat 6:17 - -- 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 ...

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.)

Gill: Mat 6:16 - -- 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 priva...

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 הושחרו פניו, "his face was black", through fastings; and this is said g to be the reason of Ashur's name, in 1Ch 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) המשחיר פניו, "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.

Gill: Mat 6:17 - -- 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 ab...

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, וברחיצהובסיכה "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, סך ראשו תחילה, "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 Rth 3:3.

Gill: Mat 6:18 - -- 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 o...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 6:16 Grk “Truly (ἀμήν, amhn), I say to you.”

NET Notes: Mat 6:17 Here δέ (de) has not been translated.

Geneva Bible: Mat 6:16 ( 5 ) Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they ( f ) disfigure their faces, that they may appear unto men to f...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 6:1-34 - --1 Christ continues his sermon on the mount, exhorting not to be careful for worldly things,33 but to seek God's kingdom.

Maclaren: Mat 6:16-18 - --Fasting 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 fas...

MHCC: Mat 6:16-18 - --Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasti...

Matthew Henry: Mat 6:16-18 - -- 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 ...

Barclay: Mat 6:16-18 - --To this day fasting is an essential part of the religious life in the east. The Mohammedan strictly keeps the fast of Ramadan, which falls in the ni...

Barclay: Mat 6:16-18 - --High as the ideal of fasting might be, the practice of it involved certain inevitable dangers. The great danger was that a man might fast as a sign ...

Barclay: Mat 6:16-18 - --Although Jesus condemned the wrong kind of fasting, his words imply that there is a wise fasting, in which he expected that the Christian would take...

Constable: Mat 5:1--8:1 - --B. Jesus' revelations concerning participation in His kingdom 5:1-7:29 The Sermon on the Mount is the fi...

Constable: Mat 5:17--7:13 - --3. The importance of true righteousness 5:17-7:12 Jesus had just been speaking about the importa...

Constable: Mat 6:1-18 - --Righteousness and the Father 6:1-18 Jesus moved from correcting popular misinterpretatio...

Constable: Mat 6:16-18 - --Fasting 6:16-18 6:16 Fasting in Israel involved going without food to engage in a spiritual exercise, usually prayer, with greater concentration. Fast...

College: Mat 6:1-34 - --MATTHEW 6 6. Practicing Greater Righteousness Before God (6:1-18) Jesus now moves from a " greater righteousness" expressed in relationship to other...

McGarvey: Mat 6:1-18 - -- XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision E. ALMSGIVING, PRAYER, AND FASTING TO BE PERFORMED SINCERELY,...

Lapide: Mat 6:1-34 - --CHAPTER 6 Take heed. &c. Instead of alms, some Greek Codices read δικαιοσύνην, righteousness, or justice. This is the reading of the S...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 6 (Chapter Introduction) Overview Mat 6:1, Christ continues his sermon on the mount, exhorting not to be careful for worldly things, Mat 6:33. but to seek God’s kingdom.

Poole: Matthew 6 (Chapter Introduction) CHAPTER 6

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 6 (Chapter Introduction) (Mat 6:1-4) Against hypocrisy in almsgiving. (Mat 6:5-8) Against hypocrisy in prayer. (Mat 6:9-15) How to pray. (Mat 6:16-18) Respecting fasting. ...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 6 (Chapter Introduction) Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in th...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 6 (Chapter Introduction) The Reward Motive In The Christian Life (Mat_6:1-18) When we study the opening verses of Matt 6, we are immediately confronted with one most importa...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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