Exegetical and Hermeneutical Commentary of Matthew 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. Verily I say unto you, They have their reward.
( 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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. When ye fast] A fast is termed by the Greeks , from not, and 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] , either from sour, crabbed, and the countenance; or from 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Moreover, when yefastreferring, probably, to private and voluntary fasting,which was to be regulated by each individual for himself; though inspirit it would apply to any fast.
be not, as the hypocrites, ofa sad countenance: for they disfigure their facesliterally,”make unseen”; very well rendered “disfigure.”They went about with a slovenly appearance, and ashes sprinkled ontheir head.
that they may appear unto mento fastIt was not the deed, but reputation forthe deed which they sought; and with this view those hypocritesmultiplied their fasts. And are the exhausting fasts of the Church ofRome, and of Romanizing Protestants, free from this taint?
Verily I say unto you, Theyhave their reward.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Lu 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 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) , “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.
Fuente: John Gill’s Exposition of the Entire Bible
| The Sermon on the Mount. |
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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. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 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.
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, ch. ix. 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, Luke xviii. 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, Luke ii. 37. Cornelius fasted and prayed, Acts x. 30. The primitive Christians were much in it, see Act 13:3; Act 14:23. Private fasting is supposed, 1 Cor. vii. 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. lviii. 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 (Ps. xxxv. 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, Ps. lxix. 10; and yet, v. 13, As for me, let them say what they will of me, my prayer is unto thee in an acceptable time.
Fuente: Matthew Henry’s Whole Bible Commentary
Of a sad countenance (). Only here and Lu 24:17 in the N.T. It is a compound of (sullen) and (countenance). These actors or hypocrites “put on a gloomy look” (Goodspeed) and, if necessary, even “disfigure their faces” ( ), 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 (disfigure) and (figure). They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy.
Fuente: Robertson’s Word Pictures in the New Testament
Ye fast [] . Observe the force of the present tense as indicating action in progress : Whenever ye may be fasting.
Of a sad countenance [] . 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 [] . 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 [] not unto men, but unto God as fasting.” Wycliffe’s rendering is peculiar : They put their faces out of kindly terms.
Fuente: Vincent’s Word Studies in the New Testament
1) “Moreover when ye fast,” (hotan de nesteuete) “Then when you all fast,” a practice, temporary practice, of going without food and water. Such was not by Divine command, but adopted is 1) An expression of grief for sin, and 2) As an help to devotions. Only one fast was enjoined by Moses, Lev 16:29; Lev 23:27-32. To this the Jews traditionally added Special public fasts, Jud 20:26; and private fasts observed by David, 2Sa 12:16; 2Sa 12:20. By Daniel, Dan 9:3; and by Cornelius, Act 10:30.
2) “Be not, as the hypocrites, of a sad countenance:” (me ginesthe hos hoi hupokritai skuthropoi) “Do not be of your own accord gloomy, in appearance,” pious and doleful in outward appearance, but hypocritical, snakehearted in your motives as expressed, Isa 58:3-11. Let your fasting be from devout motives, such as existed at the ordination and sending of Paul and Barnabas by the church at Antioch, Act 13:2.
3) “For they disfigure their faces,” (aphanizousin gar ta prosopa auton) “Because they (the hypocrites) deliberately disfigure their faces,” by neglecting to wash, shave, and anoint themselves. They put on “artificial gloom,” or a sad appearance, that was a feigned pretence. It was a sloven appearance with ashes on their head.
4) “They may appear unto me to fast.” (hopos phanosin tois anthropois nesteuontes) “So that they may appear to men to be fasting,” so that they make a public show or display of their fasting, as if near starving themselves seeking a reputation of piety. Some in Christiandom still feign a similar piety at certain religious feasts and seasons in Catholicism and Protestantism.
5) “Verily I say unto you, they have their reward.” (amen lego humin apechousin ton misthon auton) “I tell you all truly (certainly) they have (or receive at that point) their reward,” which is the attention, praise, or plaudits of men, which many loved more than the praise of God, Joh 12:43; This too was Balsam’s error, the love of popularity and applause, Jud 1:11. Nothing but condemnation comes from God in response to hypocrisy, Job 36:13; Mat 15:7-9; Mr 7:6-13.
Fuente: Garner-Howes Baptist Commentary
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.”
(448) “ C’est une facon de parler hyperbolique, c’est a dire, excessive.” — “It is a hyperbolical, that is, an exaggerated way of speaking.”
(449) “ Pour nous faire retomber en 1’autre;” — “to make us fall into the other.”
Fuente: Calvin’s Complete Commentary
D. THE MOTIVES OF THE WISE AND GODLY MAN
(Mat. 6:1-18)
4. HIS MOTIVATION FOR FASTING. (Mat. 6:16-18)
TEXT: 6:16-18
16. Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward.
17. But thou, when thou fastest, anoint thy head, and wash thy face;
18. that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee.
THOUGHT QUESTIONS
a.
Have you ever fasted? Why did you fast, if so?
b. Do you think fasting is a principle or is it a practice which represents a principle? Or, to put it another way, can one fast in another way that represents and abstinence from some habit, other than from food?
c. Of what positive benefit is fasting, if he who fasts does not understand the relationship in which his body, with all its desires, stands to God? In other words, does fasting, by itself without that understanding, carry with it special spiritual benefits?
d. If it be true that ascetic practices in general tend to promote rigor of devotion, self-abasement and severity to the body, but are of no value in checking the indulgence of the flesh, (Col. 2:23) of what value then is fasting, a practice which may be considered to be ascetic?
e. Do you think Jesus intended this directive concerning fasting for His Jewish disciples only, giving them instructions for its correct observance for that era, or is this directive a universal command intended for any era and any disciple? On what basis does one decide this?
PARAPHRASE
So also when you abstain from the usual comforts of life for religious reasons, do not look all sad and gloomy, like the hypocrites. They disfigure their faces in order to present to others the figure of one who fasts. Believe me, they have received all the wages they are going to get. But when you fast, do whatever is necessary for good grooming: for example, anoint your head and wash your face. Do this so that no one will know that you are fasting, so that only your Father who is invisible may know it. Then your Father who sees what is secret will give you what is right.
SUMMARY
Fasting, like giving alms or praying, to have value before God must actually represent the heart attitude of the one who so expresses himself. If fasting is to represent the affliction of ones soul, it must be done before God, hence, secretly, lest men see and praise. Consequently, those whose fasting is deliberately aimed at public attention and personal self-exaltation have vitiated it into a tragicomic clowns act.
NOTES
4. HIS MOTIVATION FOR FASTING: He humbles himself before God, not to gain mens applause. (Mat. 6:16-18)
Mat. 6:16 To fast. The Law of Moses never prescribed fasting directly. Only in connection with the Day of Atonement was a command given to afflict your souls (Lev. 16:29-34; Lev. 23:26-32; Num. 29:7). This order to humble, or bow, the soul, by restraining the earthly appetites, was interpreted to mean fasting (Cf. Act. 27:9), although the word actually meaning to go without food and drink (tsum) came into use first of all in the time of the Judges. (Keil-Delitzsch, Pentateuch, 11, 405, 406; cf. Jdg. 20:26; 1Sa. 7:6; Psa. 35:13. This latter passage shows the distinction in translation: I afflicted my soul with fasting.) Thus, only this one day of the year was legally set aside for appropriate observance in a right state of mind brought about by such abstinence. Nevertheless, the Jewish tradition had set as fast days also Monday and Thursday of every week. (Cf. Luk. 18:12; Luk. 5:33)
The professed purposes of fasting are wrapped up in the desire to express ones sincerity by this departure from the normal pattern of living. Devout men of all ages have fasted when they found themselves in trouble or in danger or to guarantee the sincerity of their penitence and prayers. Other times they fasted to humble the spirit and obtain the victory over selfishness, pride and desire, Again, fasting is a natural expression of mourning or an attempt to expiate some sin or an expression of penitence or even a preparation to receive revelations. (Examples: at Deu. 9:9; Jdg. 20:26; 1Sa. 1:7; 1Sa. 7:6; 1Sa. 31:13; 2Sa. 1:12; 2Sa. 3:35; 2Sa. 12:16; 2Ki. 19:8; 1Ki. 21:4; 1Ki. 21:27; 2Ch. 20:3-4; Ezr. 8:21; Ezr. 9:3; Ezr. 9:5; Neh. 1:4; Neh. 2:2; Neh. 9:1; Est. 4:16; Dan. 9:3; Dan. 10:2-3; Jon. 3:5-10; Joe. 1:13-14; Joe. 2:15-16; Zec. 8:18-19; Mat. 9:14; Luk. 2:37; Act. 13:3; Act. 14:23)
Since fasting is a natural expression, it cannot be regulated arbitrarily, since it is what every person in the need or mood for it does naturally. At such times when the soul is so oppressed by the burden of sin, so stricken with grief, so apprehensive of impending trouble, so awe-inspired by the solemnity of a particular occasion, going without the usual sustenance becomes a natural reaction of the spirit, Such fasting is acceptable because it is a real expression of the man. Clearly, then, the frequency or duration of a fast must be determined by ones personal constitution, need, regular activity and similar factors.
However, the Pharisees had wrung all of the beneficial content from the form of fasting. It is easy to see how what had been regarded as a guarantee of the sincerity of ones repentance should become the substitute for it. Thus, they used fasting as a means of appearing righteous, rather than a means to get right with God. They made it feed their pride until it became a meritorious lever to tip the balance of Gods favor in their direction, thus giving them a false sense of control over God. Instead of humbling their spirits to faithful obedience to Gods commands, they prided themselves in fasting according to their own regulations. Thus, they advertised, with all deliberate external ostentation, what should have been top secret between their soul and God.
Sad countenance , . . disfigure their faces. The Master spared no words for these hypocrites who assumed expressions of unfelt sorrow or superficial humility, Sometimes these expressions involved putting dust or ashes on the head, wearing an irritating hair- or sack-cloth shirt next to the skin, allowing the hair or beard to go loose or unkempt, and neglecting the appearance in general for the duration of the fast. But where the attitude is hypocritical, probably the one who fasts fools none, for, not having felt the genuine motivation to be thoroughly righteous, he must resort to such disguises as Jesus describes. God had roundly condemned those popular fasting practices of the OT period, which were not expressions of true heart righteousness. (See Isaiah 58; Joe. 2:13; Zec. 7:1-7) Perhaps the Lord intended a smile-provoking pun, a play on words seen only in the Greek (aphanizousin . . . hopos phanosin) : They make their (normal) faces to disappear, so that they might appear to be fasting.
Mat. 6:17 Anoint thy head, wash thy face. Take any measure necessary to appear as you normally do daily, so that your fasting might never be noticed by men. Anointing ones head is an allusion to the use of various oils as a refreshing skin protection against the dry hot air of Palestine. Whereas hypocrites had used such disguises, as are mentioned above, to hide the insincerity of their fasting, and, at the same time, to establish before men their sincerity, Jesus would have His disciples disguise their fasting exactly in the opposite way, with a view to guaranteeing their sincerity by reducing fasting to a matter done before God alone.
But, thou when thou fastest. Another personal word to the individual disciple, as in Mat. 6:6, also reinforced in Greek by six personal pronouns. But is this a word for every disciple of every age? While Jesus condemned the wrong formality and hypocrisy in some who fasted, it is obvious that He never meant that fasting should be completely eliminated from godly practice altogether. He rather assumes that His disciples will fast, in the same way that He assumes that he will help the needy (Mat. 6:2-4) or pray (Mat. 6:5-7). On the other hand, though fasting as a natural expression of anguish of spirit would continue to have its place in the spontaneous response of Jesus disciple, yet Jesus Himself indicated later that organized, legalized fasting as a rite would not harmonize well with His program. (Cf. Mat. 9:10-17; Mar. 2:18 ff; Luk. 5:29 ff) Though Paul was clearly discussing various ascetic regulations which originated in human precepts and doctrines, yet it is clear that his condemnation of all such practices, even when no such regulations would be involved, touches fasting, for it is a clear example of asceticism. For, he says, these practices have indeed an appearance of wisdom in promoting rigor of devotion and self-abasement and severity to the body, but they are of no value in checking the indulgence of the flesh. (Col. 2:8 to Col. 3:17) It should be inconceivable but unfortunately is not impossible that one gratify his lust while enduring a forty-day fast. Thus, making one’s body suffer from hunger or thirst, while leaving the mind and imagination untamed, is futile. But one may well have a transformed mind and have crucified his flesh with the affections and lusts thereof, while eating and drinking too. (Cf. Rom. 12:1-2; Mat. 11:18-19; Gal. 5:24) Therefore, fasting has no moral value in itself, It finds its only value in connection with those prayers, that repentance, that personal discipline, which fasting accompanies, and for which fasting makes excellent physical preparation. There are more important ways of afflicting one’s soul than merely by going without food or drink for a specified period: that sweet self-domination that keeps us from retaliating, that stern self-discipline that crucifies lust in our heart, that powerful self-mastery that refuses, in short, to sin.
Why fast then? As notable examples demonstrate, the early Church fasted on certain occasions (Act. 13:3; Act. 14:23), as did Jesus Himself.
1. Because, since fasting is a natural response, one will naturally fast when sufficient occasion demands it, His vital concern with His impending whirlwind ministry and His desert situation made Jesus’ forty-day fast a natural result. Although it is not said that Jesus refused the food brought by the disciples (Joh. 4:6-8; Joh. 4:31-34), yet His preoccupation with the Samaritans pointed out His understanding of true priorities.
2. Because fasting is not so much a duty for its own sake as a physical discipline to prepare one for other duties. In this sense, it may be good for the self-discipline. However, ‘one must not conclude that such periodic self-denial is better moral training than the ordinary temperance or moderation in all things. Denying self at every meal is a course much better adapted to preserve the mind and body in the best spiritual tenor any exigency might require.
Therefore, Jesus’ disciple is not bound by specific directions concerning the occasions or length of fasts, Rather, in line with the principles of Christian liberty (cf. Rom. 14:1 to Rom. 15:7; 1Co. 6:12-20; chs. 8-11), Jesus allows him to decide for himself to what extent, in what way and how often he should bring his body under subjection to the glory of God.
FACT QUESTIONS
1.
What does the NT teach about fasting? (regarding the appropriate use or occasions, the manner and purposes of it)
2.
What was the ancient practice of fasting among the Jews? What attendant rituals or habits or expressions accompanied fasting?
3.
List as many of the outstanding examples of acceptable fasts in the Bible as you can, describing who fasted, why, and, if possible, the results they obtained for having done so. Show why God respected the fast, even though in most cases those who fasted literally disfigured their appearance, wore a sad countenance and were seen of men to be fasting. In other words, what is the difference between their mode of fasting and that condemned by Jesus?
4. Is fasting appointed by God in the OT? Then, is it in force as a law under the present relationship to God by His covenant of grace?
Fuente: College Press Bible Study Textbook Series
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Moreover when you fast, do not be, as the hypocrites, of a sad expression,
For they disfigure their faces,
That they may be seen of men to fast.
Truly I say to you, They have received their reward.
Jesus clearly here expects that His disciples will at some time engage in fasting, although He nowhere actually encourages it, even though He anticipates that they will fast once He has been taken from them, presumably with grief (Mat 9:15). He had, of course given an example of it when He faced up to His own temptations (Mat 4:1-11). There the purpose of the fasting had been in order to ensure no interruption in His communion with His Father. Consider also 1Co 7:5 where abstinence from sex is described for the purpose of devotion to a season of prayer. But He warns them that if and when they fast, it should be secretly so as not to be noticeable. Otherwise they will already have received their reward in terms of the honour that they will receive for it.
‘They disfigure their faces.’ This may indicate simply not washing and shaving, or oiling their heads, or it may even signify putting ashes on am making themselves look interesting.
Fuente: Commentary Series on the Bible by Peter Pett
The Correct Approach To Fasting (6:16-18).
The idea of fasting in Israel was that of expressing repentance for sin (Neh 9:1-2; Jon 3:5); or of revealing grief (2Sa 1:12; Psa 35:13; Dan 10:2). It was an act of self-humbling (Isa 58:3), or of going without food for the purpose of engaging in a spiritual exercise, such as prayer, with the aim of greater concentration and a deeper sense of participation (Dan 9:3; Dan 10:2-3; Mat 4:1-2; Act 13:1-3; Act 14:23). By turning their thoughts from earthly things they were able to concentrate more on heavenly things, and found that fasting enabled them to concentrate their minds in a spiritual direction. Fasting was intended to foster and inculcate self-humiliation before God, and confession often accompanied it. It was often accompanied by weeping, sackcloth, ashes, dust on the head, and torn clothing (see references above). In Paul’s case in Act 9:9 it probably indicated repentance and a seeking after God. People who felt anguish, or were threatened by impending danger, or felt desperate about some situation, gave up eating temporarily in order to concentrate on presenting some special plea to God in prayer (Jdg 20:26; 2Ch 20:3; Ezr 8:21-23; Est 4:16). Some particularly pious believers fasted regularly (Luk 2:37).
The Pharisees fasted twice a week on Mondays and Thursdays (Luk 18:12), although that was in excess of what was strictly required by the Law, for God had only commanded the people of Israel to fast on one day of the year, the day of Atonement (Lev 16:29-31; Lev 23:27-32; Num 29:7). But during the Exile the Israelites instituted additional regular fasts (Zec 7:3-5; Zec 8:19), and others were added later. Inevitably there was hypocritical fasting, for it brought to those who participated a reputation for piety. Zechariah appears to speak of those who did it for their own self-satisfaction (Zec 7:5). Thus God had to declare that fasting was useless unless it accompanied godly living (Isa 58:2-7; Jer 14:12). While fasting was by no means unique to Israel it was something to which others pointed as one of the things that often singled out Jews.
In the early church fasting was probably common (e.g. Act 13:2) and appears to have been a normal part of Christian self-discipline with Christians later fasting on Wednesdays and Fridays (so The Didache). And this was in line with the fact that while Jesus had not actively encouraged it, He had certainly indicated that He held nothing against it. (Although it is significant that copyists began to introduce the idea into texts where prayer was spoken of in order to justify it, because they were aware of how little justification for fasting the actual text of Scripture gave). Thus it was not fasting that Jesus was speaking against here, but fasting for the wrong motive. Jesus’ criticism here was of those who turned their fasting into a public show by making their fasting obvious and drawing attention to themselves, rather than doing it with hearts that were hungry for God. He was not referring to the official fast on the Day of Atonement, (when washing and anointing may well have been abstained from), nor probably to other official fasts.
Analysis of Mat 6:16-18 .
a
b B For they disfigure their faces,
b C That they may be seen of men to fast.
c D Truly I say to you, They have received their reward.
b E But you, when you fast, anoint your head, and wash your face,
b F That you be not seen of men to fast,
a F But of your Father who is in secret,
a G And your Father, who sees in secret, will recompense you.”
Note that in ‘a’ they are not to have an obvious sad expression, and in the parallel are to seek to keep their fast secret. In ‘b’ they are not to disfigure their faces in order to be seen as fasting, but are to wash their faces and dress their hair so as to hide the fact that they are fasting. Centrally in ‘c’ those who do it before men have already received all the reward that they are going to get.
Fuente: Commentary Series on the Bible by Peter Pett
Teaching on Fasting In Mat 6:16-18 Jesus teaches on fasting. This passage teaches us how to fast. There are some amazing stories in the Old Testament that reveal to us the power of fasting as we afflict our souls before God. The prophet Joel came to the nation of Israel during a time when the curse of the Law had devastated the land. The first thing that Joel did was to call a fast and a holy assembly (Mat 1:14) and God promised to restore the land if they would repent and serve Him. The prophet Isaiah explained the true meaning of the fast to a people stricken with sickness and poverty (Isaiah 58).
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. Verily I say unto you, They have their reward.
Mat 6:17 Mat 6:18 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.
Mat 6:16. Moreover, when ye fast, &c. Our Lord goes on to apply the general advice, before given, to private fasting as well as to private prayer. The Greek word properly denotes a fretful and angry countenance; but here it signifies a “face disfigured with mortification and fasting.” The LXX have used the same word, Gen 40:7 to express a sad countenance. See also Pro 15:13. This word, as well as ‘, hypocrites, refers to the theatre, and to those actors and dissemblers there, who put on every countenance to serve their purpose. The word , rendered they disfigure, signifies to cause to disappear, or vanish, or to destroy; and is the same word which has been rendered, in the 19th and 20th verses, corrupt. These hypocritical actors wonderfully affected the fame of extraordinary holiness. Hence they assumed very austere countenances in their fasts; they put on the appearance and dress of mourners, and induced a kind of paleness, at least as much as they could, over their countenance. In short, they made their natural face to disappear, as much as possible; putting on an artificial one, as the players of old were wont to put on their masks. See Fortuita Sacra, p. 14. Our Saviour refers here more particularly to the private and voluntary fasting of the Pharisees: they fasted on Mondays and Thursdays; but those who would be thought more devout than the rest, fasted besides on Tuesdays and Fridays, and abstained from all kind of food till sun-setting. There can be no doubt that our Saviour speaks here of private fasting only; because, when public sins and calamities are to be mourned for, it ought to be performed in the most public manner. Doddridge renders this, When you keep a fast, be not like the hypocrites, putting on a dismal air; for they deform their countenances, that, &c.
Mat 6:16 . ] indicating a transition from the subject of prayer to another kindred subject.
] 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 .
] 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.
] is a play upon the word in allusion to . 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 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 : , . Hence in Greek writers it is often associated with .
DISCOURSE: 1320 Mat 6:16-18. 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. But thou, when thou fastest, anoint thine head, and wash thy face; 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.
IN temporal concerns, men rarely, if ever, confound the means with the end: they expect not the end, but in the use of the means; nor do they use the means, but in reference to the end: they put both in their proper place, subordinating the one to the other; and using the one in order to the other. But in religion, nothing is more common than either to separate or confound them: to separate, by expecting the end without the means; or to confound them, by resting in the means, as if they were the end. For instance: God has appointed fasting as the means of advancing our souls in holiness; but whilst some expect to attain holiness without any such self-denying exertions, others rest in the duty itself, and make that their righteousness. Of the former description are the generality of Christians at this day: of the latter were the Pharisees of old, against whose errors our Lord is guarding his disciples throughout the whole of this sermon on the mount. In the foregoing chapter he has rectified our views in relation to sin: he now rectifies them in relation to duty. I.
What is implied in them
It is obvious, that, whilst our Lord gives us directions how to fast, he intimates,
1.
That fasting is a duty
[Of this there can be no doubt. Some indeed have thought, that the only fast required of us was to abstain from the commission of sin: but, by the same mode of interpreting other parts of this chapter, they will set aside prayer and almsgiving; both of which are required here, not by a positive precept, but by implication only, precisely as fasting is required in the text. 2.
That all his followers would be observant of it
[This he takes for granted: for why should he give them directions respecting an ordinance which he did not intend them to observe, and which he knew they would not observe? It is manifest that he expected his people to fast, as well as to give alms and pray; and indeed, on another occasion, he declared they should fast. During his presence with them, it would not have been expedient for him to require it, (because his disciples were not yet prepared for such austerities;) nor would it have been suited to their state and condition, (because it was rather a season proper for holy joy:) but after his removal from them, there would be abundant occasion for such self-denying duties; and his disciples would be strengthened for the performance of them [Note: Mat 9:14-17.]. Accordingly we find that they were in fastings often, and that they rarely addressed themselves to any extraordinary duty, such as that of ordaining elders, or separating persons to the work of the ministry, without having first implored direction from God in fasting and prayer [Note: Act 13:2-3; Act 14:23.].]
Having shewn that there is a duty implied in the text, we proceed to consider,
II.
What is expressed
Here are directions given for the due performance of this duty. It should he performed,
1.
Unostentatiously
[Religion, of a certain kind at least, was in high repute among the Jews: and consequently there was a great temptation to assume an appearance of piety amongst them. Hence the Pharisees observed frequent fast-days, (generally twice in the week,) and studiously endeavoured to attract the attention of others by their squalid appearance. They omitted to cleanse and anoint themselves, as at other times; and disfigured their faces, probably by dust and ashes which they had strewed on their heads, or, at all events, by downcast and gloomy looks. 2.
Sincerely
[As on the one hand, we are not to desire to be seen of men, soon the other hand, we should act as in the presence of the all-seeing God. But here we fail. In seasons of great public calamity, our government has always called us to humble ourselves before God: and the words which we have uttered at such times have been well suited to the occasion. But how little of real repentance has God seen amongst us! The true way to keep a fast unto the Lord, is by deep humiliation of our souls, and a resolute amendment of our lives. The former is inculcated by the Prophet Joel [Note: Joe 2:12-13.], the latter by the Prophet Isaiah [Note: Isa 58:5-7.] But in how few instances have our professions been realized! Well may God complain of us, as of his people of old, When ye did fast, did ye fast unto me, even unto me [Note: Zec 7:5-6.]? Truly, in sincerity of heart we have been as deficient as ever the Pharisees of old were: and the only difference between them and us has been, that they had the appearance of piety without the reality, and we have been equally destitute of both: we have, with the exception of uttering a few words in a place of worship, rejected even the form of that duty, which we ought to have observed in deed and in truth. But God is not deceived; nor will he be mocked: if we thus pour contempt on him and his ordinances, he will require it at our hands at the last day. Let us then, on every renewed occasion, endeavour so to approve ourselves to God, that he who seeth in secret may reward us openly.]
In the review of this subject, we may learn, Whence it is that religion is at such a low ebb amongst us
[Many are convinced of their lost estate, and live miserably under a sense of guilt, without ever obtaining either pardon of their sins, or victory over them. The reason is precisely that which is stated by our Lord himself: they seek to enter in at the strait gate, but are not able, because they do not strive. They do not rise to the occasion: if a few wishes would be effectual, they would soon become new creatures: but if days of fasting and humiliation be found requisite, they will not submit to such a task: they will rather lose heaven, than be at so much cost to obtain it. They find by experience, that what our Lord said respecting some evil spirits whom his disciples could not cast out, is true respecting some of their deep-rooted lusts and habits: That kind goeth not forth, but by prayer and fasting: but, as they will not use the means of deliverance, God leaves them still in bondage; and they are led captive by the devil at his will.
The want of proficiency in many religious people must be traced to the same source: they do not aspire after high degrees of piety; they are satisfied with low attainments, and with scanty measures of peace and joy. What might they not attain, if they would even learn of a heathen centurion to abound in fasting and prayer [Note: Act 10:30.]! How much happier too, as well as holier, would married persons be, if they were occasionally to practise those habits which obtained frequently in the primitive Church [Note: 1Co 7:5.]! Let it be remembered by us, that they who will build high, must dig deep; and, that the more we are abased in humiliation and contrition, the more shall we be exalted in peace and joy.]
2.
Whence it is that our nation is still under the afflicting hand of God [Note: This was preached in 1810, when war had continued almost twenty years, and we had disregarded as many calls to public humiliation; or rather had made them so many occasions of increasing and aggravating our guilt.]
[To those who would shew true patriotism, we would recommend the example of Nehemiah [Note: Neh 1:4.]; confident that such intercessors are the real bulwark of the nation If the humiliation of so wicked a prince as Ahab succeeded so far as to defer the judgments of God to the next generation, we may well hope, that the genuine repentance of many would prevail for the entire removal of them from our land. As long as we continued to seek the Lord, the Lord would make us to prosper.]
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.
We have our LORD’S direction in these verses concerning the proper observance of Fasts. In which Jesus doth not condemn seasons of humbling the soul, but he reproves the Pharisaical method of pretending to mortify the body. Perhaps nothing in the Church of CHRIST hath opened to greater evil under the cloak of religion, than Fasts and pretended Fasts. It was the reproach those Pharisees of our LORD’S days presumed to throw upon the SON of GOD himself and his disciples, that they observed them not. Why (say they) do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but thine eat and drink? Luk 5:33 . How little do they know the true spirit of the Gospel of Christ, who consider an abstinence from food as a real fast of the soul towards God! Fasts and Festivals, the former to mortify, and the latter to gratify the body, what are these things in the view of the LORD? The kingdom of GOD is not meat and drink, but righteousness and peace, and joy in the Holy Ghost. Rom 14:17 . And we may say upon all those things as the Apostle doth upon another occasion; for meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worse. 1Co 8:8 . It is astonishing to behold, what the pride and corruption of our poor fallen nature prompts us to do, in substituting anything in the place of real vital godliness. Oh! what would we give or suffer, in respect to the body, to atone for the sin of the soul? And the reason is obvious, could men but see it. For it tends to gratify the pride of our unhumbled nature. Anything but Christ. To rely wholly upon the person, and finished salvation of the LORD JESUS, who but those taught by the Spirit of Jesus can fully do it? But those things which the Apostle saith, have indeed a shew of wisdom in will, worship, and humility, and neglecting the body. Oh! how much they tend to lead the heart from Christ, instead of directing to Christ. Col 2:16-23 .
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 . Demissis oculis, et subductis superciliis tetrici. Chemuit.
g . 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.
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. Mat 9:14-17 ,) to spring out of reality, not mere formal prescription.
16. ] “Chrys. , : Homb., Hammond, colorem auferre , comparing Antiochus, Hom. 55 de invidia , , 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 vul [80] . may also mean,) as is shewn in many examples cited by Le Clerc h. l., Valcknr on Phniss. 373, Schfer ad Dion, de comp. verb. p. 124. In Stobus, Serm. lxxiv. 62, Nicostratus uses it of women who paint: ‘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 Mat 6:19-20 below. But he seems too hastily to have assumed the meaning in the passage from Stobus: for there the verb may just as well signify covering, plastering over , as disfiguring. The Etym. Mag. says , . Suidas, on the other hand, , : 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.
[80] The Vulgate version (A.D. 383), since its completion by Jerome variously emended and edited: quoted from the authorized edition of the Church of Rome put forth by Clement VIII. in 1592, which differs in many respects from the equally authoritative edition of Sixtus V. in 1590. See Horne, pp. 243 257.
Mat 6:16-18 . Fasting .
Mat 6:16 . : transition to a new related topic. , 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 ). , a play upon words, may be rendered in English “they disfigure that they may figure”. In German: Unsichtbar machen, sichtbar werden (Schanz and Weiss).
NASB (UPDATED) TEXT: Mat 6:16-18
16Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. 17But you, when you fast, anoint your head and wash your face 18so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.
Mat 6:16-18 These are additional examples of religious exhibitionism. See SPECIAL TOPIC: HYPOCRITES at Mat 6:2.
Mat 6:16 “fast” There was only one fast specifically mentioned in the OT, the Day of Atonement (cf. Leviticus 16), which was observed in the seventh month. The Jewish leaders appointed additional fast days to remember specific times of stress in Israel’s national history (cf. Zec 7:3-5; Zec 8:19).
In addition, the rabbis increased the times of fasting to twice a week, on Monday and Thursday (Luk 18:12); Thursday because that was the day when they said Moses went up on Mt. Sinai and Monday because that was the day when he came down. They used these fasts as a means to flaunt their spirituality.
SPECIAL TOPIC: FASTING
“gloomy face” This term occurs only here and Luk 24:17.
“Truly” See Special Topic at Mat 5:18.
Mat 6:17 This is the same truth as Mat 6:6. The context is religious exhibitionism. Our spiritual lives are to be seen primarily by God! We seek His approval, not the approval of men.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Jesus choose these three areas of abuse (almsgiving, prayer, and fasting) to condemn?
2. What areas do we use in our day in the same way?
3. Why is one’s attitude more important than one’s actions?
CONTEXTUAL INSIGHTS TO Mat 6:19-24
A. The truths of this section are repeated in the Gospel of Luke, but in different settings.
1. humans must store up treasure in heaven (Luk 12:33-34)
2. the eye is the lamp of the body (Luk 11:34-36)
3. humans cannot serve two masters (Luk 16:13)
4. God’s provision for nature serves as an example of God’s provision for people (Luk 12:22-31)
Jesus repeated His teachings for different groups and used the same analogies in different settings.
B. Jesus used nature to teach about God: (1) all things belong to God and (2) humans are more important than things or animals.
C. This section must be understood not in literal terms, but in contrasts. Earthly possessions are not evil, but the misplaced priority of material things can be evil (cf. 1Ti 6:10). Mankind’s undue anxiety about the normal needs of life shows a lack of faith in the care and provision of God (cf. Php 4:6). Trust is the key issue.
D. This section of Scripture can be broken into three related contexts: (1) Mat 6:19-21; (2) Mat 6:22-24; and (3) Mat 6:25-34. This is similar to what the rabbis call “pearls on a string,” which meant several unrelated subjects are dealt with in close proximity.
AS TO FASTING. be = becorne.
disfigure . . . appear. Note the Figure of speech Paronomasia (App-6), aphanizousin . . . phanosin.
appear. App-106.
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. Mat 9:14-17,) to spring out of reality, not mere formal prescription.
Mat 6:16. , when ye fast) Fasting also ought to be of great account with us; it is not a part of the ceremonial law.-, they disfigure) By neglecting the daily attention to the person of washing and anointing. An exquisite oxymoron, , .[269]
[269] i.e. a play upon these words, being the privative transitive formed from , to appear.-(I. B.)
reward
i.e. the praise of men.
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, Act 14:23, 1Co 7:5, 2Co 6:5, 2Co 11:27
be: Mat 6:2, Mat 6:5, 1Ki 21:27, Isa 58:3-5, Zec 7:3-5, Mal 3:14, Mar 2:18, Luk 18:12
Reciprocal: 2Sa 19:24 – dressed his feet 1Ki 20:38 – disguised Isa 58:4 – ye fast Dan 1:10 – worse liking Joe 2:13 – your garments Zec 7:5 – did Mal 1:13 – should I accept Mat 5:12 – for great Mat 5:16 – that Mat 5:18 – verily Mat 6:1 – to be Mat 18:3 – Verily Mat 20:14 – thine Mar 14:18 – Verily Luk 6:24 – for Luk 14:12 – and a Luk 16:15 – Ye Joh 7:4 – there Gal 6:12 – as desire Col 3:23 – as Col 3:24 – ye shall Heb 11:6 – a rewarder
THE LENTEN FAST
When ye fast, be not, as the hypocrites.
Mat 6:16
When ye fast,the Lord takes it absolutely as granted that none of His followers will attempt to evade, or be so foolish as to forget, the obvious benefit and necessity of this good old practice. When ye fast, and then follow His directions.
I. The need of discipline.When ye fast, be not as the hypocrites, of a sad countenance; they fast, and fast, He seems to say, in vain, for it is the letter of the law they obey, whilst they violate its spirit. What is needed is real discipline. The formalist merely fasts to gain praise or notice. He has his reward. But what we must aim at, the disciplining of the spirit, is just the reverse of all this. What he considers gain, the Lord tells us is loss. When ye fast; the Lord lays down no iron rule of abstention from this form of food or the other, but He does lay down the immutable law that the fast is to be inward, and not outward. Each man may judge for himself that which is right for himself.
II. Things to abstain from.But the teaching of the Lord is wider and bolder than all this. We ought to fast from many things besides food. For examples:(a) Strong drink; (b) Extravagance; (c) Over-dress. Such, then, in spirit, is the fast the Lord enjoins. It is right that we should observe the letter, that we should keep the pious rules handed down in the Church of Christ; but besides the letter, the Lord expressly enjoins us to keep the spirit. To abstain from all appearance of evil, to walk circumspectly, to have an eye always fixed on the recompense of the reward; in a word, to remember we have no abiding city here, but that we seek one to come; this, and nothing short of this, is to be our aim and object.
The Rev. Osborne Jay.
(SECOND OUTLINE)
THE DISCIPLINE OF THE BODY
The text is taken from the Gospel appointed for Ash Wednesday, which conveys an earnest warning to every Churchman. We enter upon the great forty days of Lent, as Days of Fasting or Abstinence; and the Lord says to each one of us, When ye fast, be not as the hypocrites. We are not to fast to be seen of men; we are not to fast for any other purpose than that which led the Lord Himself to fast, viz. to discipline the body and to bring it into subjection. It will be profitable for us to consider on this first day of Lent the relation of the body to the spirit.
I. The body a servant.To establish the right relations between the body and the spirit, the body must be kept in its place. The body is a very good servant, but a very bad master, and if it is allowed to get out of its place and cease to be a servant and become a master, it becomes a cruel tyrant. Do not despise your body. God forbid. It is good; God made it, and made it with wonderful perfection. Moreover, it is the temple of the Holy Ghost; yes, the Holy Spirit of God has enshrined Himself in us by virtue of our baptism and our confirmation, while more than that, the Son of God condescended to tabernacle and enshrine Himself in our body, and He gives Himself to us in the Blessed Sacrament. The spirit is meant to rule and the body is meant to obey, and so long as that relation is kept then all will go well and smoothly, if the spirit is under the direct guidance of God Himself; but reverse that order, once let the body get the upper hand, then everything goes wrong, and moral chaos and confusion must necessarily follow. The Lenten discipline of fasting just does this then: it keeps the body in its proper place.
II. Its effect upon the spirit.Yes, but you answer, There is nothing wrong in eating and drinking. It may be in itself of no importance what we eat or do not eat, but it is important to teach the habit of obedience, and so to bring our bodies under the word of command, to teach the body to listen to the word No when the body would itself perhaps have said Yes; and then when we have learned that lesson, when some great temptation assails us through the flesh, the habit that is formed will assert itself and save us, perhaps, from falling into deadly sin. So, keep under the body, and bring it into subjection by the Lenten fast.
III. The appeal from the Cross.And does not the Lord Jesus plead with us from the Cross? From the Cross with outstretched hands He cries, This have I done for thee; what hast thou done for Me? The Lenten discipline of fasting give us an opportunity of sharing in some degree in His sufferings by uniting ourselves with Him in Lent. Let us try and keep very close to Him in this Lent, and by sharing a little in the sufferings He endured for us.
The Rev. Alfred Holland.
Illustration
The Jews to this day practise rigorous fasting: many a little Jewish boy or girl in the poorest quarters of a London slum will voluntarily and eagerly share the long fast of the Day of Atonement with the elder members of the family. No particle of food, no drop of water, for long hours must pass their lips. And yet they glory in their obedience. Ask them why, and they will reply, It is part of my religion. You will get no other answer, and you will not need one, for no better one could be imagined. Part of my religion; that is what the very disciples whom Jesus Christ was addressing would have acknowledged fasting to be. Prayer, which the Lord inculcated, was no new thing; worship, which He enjoined, was nothing fresh; the Jew was of course accustomed to both, in synagogue and Temple. And so with fasting: the Lord assumes it is a thing familiar to His hearers. And so it was: turn to the Old Testament Scriptures, and you will find the custom a continual one.
6:16
Fasting was never commanded as a regular practice, but it was voluntarily done on particular occasions as an outward symbol of grief or penitence or great anxiety. The act was approved by the Lord when prompted by a sincere motive. But the hypocrites wished to obtain the praise of men for fasting when they had not actually abstained from food long enough to produce any visible effects on their countenance. To accomplish their purpose they would disfigure their faces and then put on a sad look. Thayer defines the word disfigure, “to deprive of lustre, render unsightly; to disfigure.” This was done in order to appear unto men to fast or appear as men 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 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.”
Mat 6:16. When ye fast. Fasting as an aid to prayer and meditation, and a wholesome discipline, is a religious duty, and has a place in Christian practice. More is meant than temperance in meat and drink. Stated fasts are likely to become formal; public fasts are almost sure to become Pharisaical, but there are circumstances in the life of every Christian which make days of private abstinence appropriate. The wrong, hypocritical way of fasting is first mentioned.
Of a sour countenance, not sorrowful, but sullen, morose, as is explained further by what follows.
For they disfigure their faces. They left their beards and faces uncleaned, attired themselves negligently, with a purpose in view, viz., that they may appear unto men to fast, or, that they may appear unto men, fasting. They did really fast, but they wished men to see them as they fasted. There is a play upon the words in the Greek: They make their faces unappearable (disfigure), that they may appear unto men fasting. They obtain their wish, have received their reward, the hire for which they do such things.
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.
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.
Verse 16
Fast. When oppressed with grief, we have little appetite for food. Hence fasting is the natural expression of grief. If unfeigned sorrow for sin do not accompany it, it is of no avail.–Hypocrites; false pretenders to piety.–Disfigure their faces. Paleness and emaciation, and an air of dejection, are the consequences of long abstinence from food. The hypocrites endeavored, in various ways, to assume such appearances.
Verse 17
Anoint thine head; that is, as usual; this being then customary among the Jews. The meaning is, do nothing to make an outward display of penitence and mortification.
Verse 19
Moth and rust. The treasures of wealthy persons, in ancient times, consisted of accumulations of property in their own hands, much of which was of a perishable nature. (Joshua 22:8 ; Luke 12:16-19 .) Hence moths, rust, and thieves, were then the sources of insecurity. In modern times, the dangers to which property is exposed, are still greater, though of a different kind.
Verse 22
The light of the body; that is, the instrument or organ on which the body depends for light.–Single; in a healthy and perfect state.–Full of light; fully supplied with light.
Verse 23
Evil; defective or diseased.–If therefore, the light, &c. The meaning of the whole passage is this: As the whole body is in darkness if the light of the eye be extinguished, so, if the perception of divine truth is lost, the whole soul is involved in the deepest spiritual ignorance and danger.
Verse 24
Hate the one; that is, be indifferent to him. The word hate is frequently used in a sense analogous to this.–Hold to the one; be devoted to his service:–Despise; disregard.–Mammon; a heathen deity, supposed to preside over riches. The idea is, you cannot serve God and also fix your hearts upon this world.
Verse 25
Take no thought; be not anxiously solicitous.
Verse 27
Cubit; a measure of length, of about a foot and a half. The meaning of the expression is, that those hidden causes on which the growth and vitality of the body depend, are under God’s control, not under ours.
Verse 30
Cast into the oven; with other dried herb used as fuel.
Verse 33
The kingdom of God and his righteousness; that holiness which will make you a member of Christ’s spiritual kingdom.
Verse 34
The morrow will take, &c.; add not to the cares of to-day by anxious solicitude for the morrow. Each day brings with it cares enough of its own.
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 fast. Verily I say unto you, They have their reward.
(5) That is, those that desire a name of holiness by fasting.
(f) They do not let their original pallor to be seen, that is to say, they mar the natural colour of their faces, that they may seem lean and palefaced.
Fasting 6:16-18
Fasting in Israel involved going without food to engage in a spiritual exercise, usually prayer, with greater concentration. Fasting fostered and indicated self-humiliation before God, and confession often accompanied it (Neh 9:1-2; Psa 35:13; Isa 58:3; Isa 58:5; Dan 9:2-20; Dan 10:2-3; Jon 3:5; Act 9:9). People who felt anguish, danger, or desperation gave up eating temporarily to present some special petition to the Lord in prayer (Exo 24:18; Jdg 20:26; 2Sa 1:12; 2Ch 20:3; Ezr 8:21-23; Est 4:16; Mat 4:1-2; Act 13:1-3; Act 14:23). Some pious believers fasted regularly (Luk 2:37). The Pharisees fasted twice a week (Luk 18:12). God only commanded the Israelites to fast on one day of the year, the Day of Atonement (Lev 16:29-31; Lev 23:27-32; Num 29:7). However during the Exile the Israelites instituted additional regular fasts (Zec 7:3-5; Zec 8:19). Fasting occurred in the early church and seems to have been a normal part of Christian self-discipline (1Co 9:24-27; Php 3:19; 1Pe 4:3). Hypocritical fasting occurred in Israel long before Jesus’ day (Isa 58:1-7; Jer 14:12; Zec 7:5-6), but the Pharisees were notorious for it.
"Fasting emphasized the denial of the flesh, but the Pharisees were glorifying their flesh by drawing attention to themselves." [Note: Barbieri, p. 32.]
Jesus’ point in this verse was that His disciples should avoid drawing attention to themselves when they fasted. He did not question the genuine contrition of some who fasted, but He pointed out that the hypocrites wanted the admiration of other people even more than they wanted God’s attention. Since that is what they really wanted, that is all they would get.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DIRECTIONS RESPECTING FASTING
In considering the words before us, we shall notice,
Under the Jewish economy there was an annual fast, which all were bound to observe with great strictness, namely, that on the great day of atonement [Note: Lev 23:26-31.]. On particular occasions other fasts were instituted: by Joshua, when some of his men had been slain by the men of Ai [Note: Jos 7:6.]: by the eleven tribes of Israel, when in two successive conflicts they had been defeated with great slaughter by the tribe of Benjamin [Note: Jdg 20:26.]. Besides other public fasts ordered by those in authority, we find the most eminent of Gods servants observing fasts in private. David, as well on account of the unhappy state of his enemies, as on account of his own personal afflictions, wept and chastened his soul with fasting [Note: Psa 35:13. 2Sa 12:16.]: and Daniel, desirous of knowing the time which God had fixed for the deliverance of his people from Babylon, sought the Lord, not in prayer only, but with fasting, and sackcloth, and ashes [Note: Dan 9:3.]. These things, though observed under the law, shew that fasting was not a mere legal ordinance, which in due time was to be disannulled; but a mode of worship suited to the necessities of our fallen nature, and acceptable to God at all times. Indeed, the heathens themselves saw the propriety of approaching God in this manner; insomuch that the governors of Nineveh, when threatened with the divine judgments, proclaimed a fast, and caused it to be strictly observed, not by the people only, but even by the beasts themselves [Note: Jon 3:6-8.].]
Similar temptations do not occur to us: the habits of modern times are not such as to render that kind of sanctity an object of applause: it would rather be thought an indication of insanity: and therefore hypocrisy is rarely seen amongst us in that garb. Nevertheless, the caution against an ostentatious display of piety is at no time unseasonable. Diversity of customs, however they may produce a change in the modes of shewing hypocrisy, make no change at all in the dispositions of the heart: and therefore we must understand this caution as extending to every thing whereby our religious exercises may be ostentatiously displayed.]
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Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)