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 Jeremiah 52:7, of the burning of the temple Zechariah 7:3, of the death of Gedaliah Jeremiah 41:4, and of the commencement of the attack on Jerusalem Zechariah 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, Luke 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 Matthew 6:2.

When ye fast - A fast is termed by the Greeks νηϚις, from νη not, and εσθειν to eat; hence fast means, a total abstinence from food for a certain time. Abstaining from flesh, and living on fish, vegetables, etc., is no fast, or may be rather considered a burlesque on fasting. Many pretend to take the true definition of a fast from Isaiah 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, Isaiah 58:7; but could they eat their bread, and give it too? No man should save by a fast: he should give all the food he might have eaten to the poor. He who saves a day's expense by a fast, commits an abomination before the Lord. See more on Matthew 9:15 (note).

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

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 Luke 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 1 Chronicles 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.

Ye fast (νηστεύητε)

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

Of a sad countenance (σκυθρωποί)

An uncommon word in the New Testament, occurring only here and at Luke 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 (ἀφανίζουσιν)

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

{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.

6:16 When ye fast. This is the third example of the right and wrong way of righteousness, in contrast. The same principle of doing nothing for mere show is still insisted upon. Fasting is not wrong, and, indeed, is often blessed richly, but not when our object is to appear to men to fast.

Of a sad countenance. It was common to assume a woe-begone look, put ashes upon the head, and even wear sackcloth, in order to show to the world deep humiliation. This is condemned.

6:16 When ye fast? - Our Lord does not enjoin either fasting, alms - deeds, or prayer: all these being duties which were before fully established in the Church of God. Disfigure - By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.

Margin reward

i.e. the praise of men.

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

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

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

Verily I say unto you, They have their reward.

6:16-18 Religious fasting is a duty required of the disciples of Christ, but it is not so much a duty itself, as a means to dispose us for other duties. Fasting is the humbling of the soul, Ps 35:13; that is the inside of the duty; let that, therefore, be thy principal care, and as to the outside of it, covet not to let it be seen. God sees in secret, and will reward openly.