A VERSE BY VERSE COMMENTARY ON MATTHEW 6 16-24 DEALING WITH FASTING IN SECRET AND REWARD.

1. MATTHEW 6 16-24 COMME TARY
EDITED BY GLE PEASE
Fasting
16 “When you fast, do not look somber as the
hypocrites do, for they disfigure their faces to
show others they are fasting. Truly I tell you, they
have received their REWARD in full.
BAR ES, "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

2. 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.
CLARKE, "When ye fast - A fast is termed by the Greeks νη̣ις, from νη not, and
εσθειν to eat; hence fast means, a total abstinence from food for a certain time.
Abstaining from flesh, and living on fish, vegetables, etc., is no fast, or may be rather
considered a burlesque on fasting. Many pretend to take the true definition of a fast from
Isa_58:3, and say that it means a fast from sin. This is a mistake; there is no such term
in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a
part of our daily food. In the fast mentioned by the prophet, the people were to divide
their bread with the hungry, Isa_58:7; but could they eat their bread, and give it too? No
man should save by a fast: he should give all the food he might have eaten to the poor.
He who saves a day’s expense by a fast, commits an abomination before the Lord. See
more on Mat_9:15 (note).
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.
GILL, "Moreover when ye fast,.... This is to be understood, not so much of their
public stated fasts, and which were by divine appointment, as of their private fasts;
which, with the Jews, were very frequent and numerous, and particularly every Monday
and Thursday; see Luk_18:12 in which they affected great severity, and is here
condemned by Christ:
be not as the hypocrites, the Scribes and Pharisees,
of a sad countenance; who put on very mournful airs, and dismal looks; made wry
faces, and distorted countenances; banished all pleasantry and cheerfulness from them,
so that they looked quite like other men than they really were;
for they disfigure their faces; not by covering them out of sight, by putting a veil
over them, as some have thought; but they neglected to wash their faces, and make them
clean, as at other times; and not only so, but put ashes upon their heads, and other
methods they used: they discoloured their faces, or "made" them "black", as the Arabic
version reads it; that they might look as if they became so through fasting: and such
persons were in great esteem, and thought to be very religious. It is said (f), in
commendation of R. Joshua ben Chanamah, that all his days ‫פניו‬ ‫,הושחרו‬ "his face was

3. 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)) ‫פניו‬ ‫,המשחיר‬ "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.
HE RY, "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, Mat_9:15.
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, Luk_
18:12. It is a laudable practice, and we have reason to lament it, that is so generally
neglected among Christians. Anna was much in fasting, Luk_2:37. Cornelius fasted and
prayed, Act_10:30. The primitive Christians were much in it, see Act_13:3; Act_14:23.
Private fasting is supposed, 1Co_7:5. 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

4. sackcloth and ashes under him; we are quite mistaken if we call this a fast, Isa_58:5.
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.
JAMISO , "Mat_6:16-18. Fasting.
Having concluded His supplementary directions on the subject of prayer with this
Divine Pattern, our Lord now returns to the subject of Unostentatiousness in our deeds
of righteousness, in order to give one more illustration of it, in the matter of fasting.
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.
BIBLICAL ILLUSTRATOR, "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?

5. 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; Jas_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; Jas_4:8; Isa_1:17; Isa_58:7; Psalms 17:25; Luk_3:11). (J.
Benson.)
HAWKER 16-18, "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 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.
SBC, "Let us ask what is the use of fasting, for so we shall best come to understand the
true methods and degrees of fasting. All bodily discipline, all voluntary abstinence from
pleasure of whatever sort, must be of value either as a symbol of something or a means
of something. These two functions belong to it as being connected with the body, which
is at once the utterer and the educator of the soul within. No man can be a better man
save as his pride is crushed into repentance, and as the sweltering, enwrapping mass of
passions and indulgences that is around him is broken through, so that God can find his

6. soul and pour Himself into it. This, then, is the philosophy of fasting. It expresses
repentance, and it uncovers the life to God. It is the voluntary disuse of anything
innocent in itself, with a view to spiritual culture.
I. Consider first the value of fasting as a symbol. It expresses the abandonment of pride.
But it is the characteristic of a symbolic action that it not merely expresses but increases
and nourishes the feeling to which it corresponds. And if abstinence is the sign of
humility, it is natural enough that as the life abstains from its ordinary indulgences the
humiliation which is so expressed should be deepened by the expression. Thus the
symbol becomes also a means.
II. Note the second value of fasting—its value directly as a means. The more we watch
the lives of men, the more we see that one of the reasons why men are not occupied with
great thoughts and interests is the way in which their lives are overfilled with little
things. The real Lent is the putting forth of a man’s hand to quiet his own passions and
to push them aside, that the higher voices may speak to him and the higher touches fall
upon him. It is the making of an emptiness about the soul, that the higher fulness may
fill it. Perhaps some day the lower needs may themselves become, and dignify
themselves by becoming, the meek interpreters and ministers of those very powers
which they once shut out from the soul. There will be no fasting days, no Lent, in heaven.
Not because we shall have no bodies there, but because our bodies there will be open to
God, the helps and not the hindrances of spiritual communication to our souls.
Phillips Brooks, The Candle of the Lord, p. 200.
Properly speaking, fasting is not so much a duty enjoined by revelation as it is the
natural expression of certain religious feelings and desires. There is but one special fast
ordained in the Old Testament, and there is none at all ordained in the New. Yet one
cannot fail to see that the exercise is nevertheless quite in accordance with the whole
tenour of a true religious life of all ages; and that, if it is not expressly commanded, it is
only because nature itself teaches us in certain circumstances thus to afflict the soul.
These circumstances which would obviously suggest this exercise are twofold.
I. Fasting is the natural expression of grief, and therefore the natural accompaniment of
godly sorrow. It is a mistaken kindness to press dainties on the heart when it has no
appetite for aught but its sorrow. Better let it have its fill of grief—better every way for
body and mind. Spiritual sorrow in the same way suggests, and is the better for, this
exercise of fasting.
II. Fasting is also a wise method of keeping down the law of the flesh which is in our
members. Rich and poor will be the better for a fast now and then, to mortify the flesh,
to weaken the incentives to evil, to subdue in some measure the carnal nature, and give
freer play and power to the spiritual man within.
III. Our Lord counsels His people, (1) that their fasting must be real, sincere, genuine—a
thing to be seen, not of men, but of God; (2) that fasting in the Christian Church should
be altogether private, and even secret, not only not in order to be seen of men, but
absolutely hidden from them. Religion does not consist in a sour visage or morose
habit—nay, more, religion is not properly a sorrowful thing. The Gospel was not sad
tidings, but glad tidings for all mankind, and we are not acting fairly by it unless we
strive so to present it, in all its winning and attractive beauty, that men shall be led to

7. seek after Jesus. Christianity has its godly sorrow, has its heart-grief for sin, has its
fasting and mortifying of the flesh; yet we do it utter injustice unless we also make it
appear that it is, taken as a whole, the only true blessedness and peace and joy, the only
walk with God which is gladness everlasting.
W. C. Smith, The Sermon on the Mount, p. 193.
BE SO , "Verses 16-18
Matthew 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.”
COKE, "Matthew 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 σκυθρωπος 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, Genesis 40:7 to express a sad countenance. See also Proverbs 15:13.
This word, as well as ' Υποκριται, hypocrites, refers to the theatre, and to those
actors and dissemblers there, who put on every countenance to serve their purpose.
The word αφανιζουσι, 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

8. 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.
GOLDE CHAI , "Pseudo-Chrys.: Forasmuch as that prayer which is offered in a
humble spirit and contrite heart, shews a mind already strong and disciplined;
whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite
heart; it is plain that without fasting prayer must be faint and feeble; therefore,
when any would pray for any need in which they might be, they joined fasting with
prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine
respecting prayer, adds doctrine concerning fasting, saying, "When ye fast, be not
ye as the hypocrites, of sad countenance." The Lord knew that vanity may spring
from every good thing, and therefore bids us root out the bramble of vain-
gloriousness which springs in the good soil, that it choke not the fruit of fasting. For
though it cannot be that fasting should not be discovered in any one, yet is it better
that fasting should shew you, than that you should shew your fasting.
But it is impossible that any in fasting should be gay, therefore He said not, Be not
sad, but "Be not made sad;" for they who discover themselves by any false displays
of their affliction, they are not sad, but make themselves; but he who is naturally
sad in consequence of CO TI UED fasting, does not make himself sad, but is so.
Jerome: The word, "exterminare," so often used in the ecclesiastical Scriptures
though a blunder of the translators, has a quite different meaning from that in
which it is commonly understood. It is properly said of exiles who are sent beyond
the boundry of their country. Instead of this word, it would seem better to use the
word, "demoliri," "to destroy," in translating the Greek . The hypocrite destroys
his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow
in his countenance.
Greg., Mor., viii, 44: For by the pale countenance, the trembling limbs, and the
bursting sighs, and by all so great toil and trouble, nothing is in the mind but the
esteem of men.
Leo, Serm. in Epiph., iv, 5: But that fasting is not pure, that comes not of reasons of
continence, but of the arts of deceit.
Pseudo-Chrys.: If then he who fasts, and makes himself of sad countenance, is a
hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious
paleness of face as a token of fasting.
Aug., Serm. in Mont., ii, 12: On this paragraph it is to be specially noted, that not
only in outward splendor and pomp, but even in the dress of sorrow and mourning,
is there room for display, and that the more dangerous, inasmuch as it deceives

9. under the name of God"s services. For he who by inordinate pains taken with her
person, or his apparel, or by the glitter of his other equipage, is distinguished, is
easily proved by these very circumstances to be a follower of the pomps of this
world, and no man is deceived by any semblance of a feigned sanctity in him. But
when any one in the profession of Christianity draws men"s eyes upon him by
unwonted beggary and slovenliness in dress, if this be voluntary and not
compulsory, then by his other conduct may be seen whether he does this to be seen
of men, or from contempt of the refinements of dress.
Remig.: The reward of the hypocrites" fast is shewn, when it is added, "That they
may seem to men to fast; verily I say unto you, They have their reward;" that is,
that reward for which they looked.
LIGHTFOOT, "[They disfigure their faces.] That is, they disguised their faces with
ashes; as he heretofore upon another cause, 1 Kings 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? (1 Chron 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."
ELLICOTT, "(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” (Leviticus
23:27; umbers 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 Joel 1:14; Joel 2:15; or as part of a policy affecting to be religious zeal (1 Kings
21:9; 1 Kings 21:12); or as the expression of personal sorrow (1 Samuel 20:34; 2
Samuel 12:16; Ezra 10:6; ehemiah 1:4; et al.). These were observed with an
ostentatious show of affliction which called forth the indignant sarcasm of the
prophets (Isaiah 58:5). The “sackcloth” took the place of the usual raiment, “ashes”
on the head, of the usual unguents ( ehemiah 9:1; Psalms 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 (Luke 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.

10. They disfigure their faces.—The verb is the same as that translated “corrupt” in
Matthew 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.
CALVI , "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, I DEED, 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.”
WHEDO , "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 I DEED 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.
ay, 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.
COFFMA , "Fasting, like prayer and alms-giving, is clearly indicated as a

11. Christian duty, but is delimited by these words to the status of a private, personal,
and individual devotion. Widespread neglect of this duty does not countermand it.
However, it certainly does not lie within the province of any religious organization
to "command" fasting or to prescribe abstinence from certain meats. Such church
regulations are identified with the apostasy by Paul who said,
In later times, some shall depart from the faith ... commanding to abstain from
meats, which God created to be received with thanksgiving by them that believe and
know the truth. For every creature of God is good, and nothing is to be rejected ... (1
Timothy 4:1-5).
PULPIT, "Fasting. The third in the series of recognized religious duties (Matthew
6:1, note). (On the prominence given to fasting, see 'Psalms of Solomon,' 3:9, with
Ryle's and James's note, and Schurer, II. 2:118; cf. Matthew 9:14.) Observe
PULPIT 16-18, "The manner of fasting.
As, of the three specific admonitions regarding our personal religious exercises, the
first on "the manner of almsgiving," and the second on "the manner of praying,"
have had their gracious treatment; so now the third follows, on "the manner of
fasting." We have not here any express injunction to fast, nor had we any to give
alms or to pray. In each case the prefatory words are in the same form, "when thou
doest thine alms;" "when thou prayest;" and now, "when ye fast." However, not
only is there not one disparaging word uttered at the expense of fasting, but
directions are given for the right observance of it; and, above all, it is to be OTED
that it is ranked with the two ever undisputed duties and virtues of the Christian
life, viz. charitableness and prayer.
I. THE OSTE TATIO OF SA CTITY IS STRUCK AT. o two things could less
AGREE, no two extremes less conceivably for one moment meet.
1. The very origin and reason of fasting disallow display; for its design is to search
out and reckon with certain discreditable, subtle tendencies and temptations to sin,
ever too actively working in the body, and through the lower appetites of our
nature, and unfailingly warring against the soul—hindrances to religious life, the
poison of devotion. Of the genuine, solemn attempt to sap the strength of such
enemies within as these, who could dare to take opportunity to make parade? And if
the solemnity of that attempt be nothing but an occasion of seeking the praise of
men, and itself an "art of deceit," what can measure the guilt of the vanity of that
"hypocrite"? The spiritual vanity, and yet more the spiritual pride, that sows itself
in the spare soil of fasting, only then good if spare, is too sure, by the surest emesis,
to grow a crop, briar, bramble, thistle, malignant in their fertility.
2. The meagre littleness of human sanctity, at its best, disallows display under any
conditions. othing so certainly proves to demonstration that littleness as any
proffer of ostentation on the part of it. Sanctity can only grow in the prevailing
sense and overshadowing conviction of that Divine holiness from which exclusively

12. it comes, and by the side of which it is meantime ever reduced to a drop in the
ocean. "Fasting," said one of old, "should show you, but not you your fasting." And
again, "Christ says not, 'Be not sad,' but 'Make not yourselves sad of
countenance.'" And, once more, "If he who fasts, and makes himself of a sad
countenance, is a hypocrite, how much worse he who does not fast, yet assumes a
fictitious sadness of face as a token of fasting!"
II. THE ATURAL METHODS, OF HO EST MOTIVE A D OF DEEP
RELIGIOUS DESIRE, HELD UP FOR IMITATIO . The unconsciousness of daily
habit is recommended by Christ for the outward appearance of the man most deeply
convinced of the need of strenuous measures to cope with spiritual danger within.
The sable garb and habit may well be left unstudied, unaffected, unput on, because
of the sabler penitential habit of the heart. o "artifice of deceit" is anything but
out of place and out of season, except it be that most skilled artifice of all, to make
the least show of self, and over self's own sacreder self to throw the concealing veil
of voluntary retiringness. The man who fasts as a Christian and for Christian
purpose is not to proclaim it by word or by sign, nor is he to proclaim it at all. If in
the light of his life it proclaims itself by his own light, he is then free from the
responsibility of the disclosure, and it will be found that he is the very last to know
of that disclosure.
III. THE EVER-OBSERVI G EYE, WHICH ME MAY RIGHTLY OBSERVE.
Having guarded against all possible variety of danger that may arise from men's
notice, or our own supposition of it, consciousness of it, or craving for it, our one
legitimate desire and "contrivance" in the matter should be that nothing divert,
distract, or disturb the singleness of eye that should feed its gaze on God—himself
secret from the world, accepting and receiving us secret from the world. Where
singleness of eye and simplicity of heart and transparency of motive are so
indistinguishable from one another, one look aside from God, one moment relish for
human praise, one listening for report of self, will dispel the holiness, and the holy
fruit of any spiritual exercise. It is to the eye that is as unseen as it sees, as kind as it
is SEARCHI G, as searching as it is all-seeing and everywhere seeing, that the one
safe appeal of our eye is to be directed, for guidance here, for encouraging approval
here, and for its final unerring award.—B.
PULPIT, "The moral influence of fasting.
The three expressions of the religious life introduced here—almsgiving, prayer, and
fasting—are not treated as duties which we are bound to fulfil, but as things to
which we are inwardly impelled by the movements of that religious life. Fasting
especially is a personal resolve rather than a prescribed duty—helpful and useful, if
a man thus voluntarily brings his body into self-restraint; a snare if, without a
man's will, it is done in order to gain merit. Religious fasting had long prevailed
among the devout Jews. It had been perverted by ascetics on the one hand, and by
Pharisees on the other. Because misused, our Lord dealt with it thus in the way of
CORRECTIO . He assumes that it is quite possible his disciples may desire to fast;
he therefore deals with the proper spirit of fasting.

13. I. FASTI G IS AS ACT OF SELF-RESTRAI T. It belongs to the sphere of self-
discipline. And that is strictly a personal and PRIVATE matter. A man may help his
brother by his example, showing the results of self-discipline. o man is called to
show his brother the process of self-discipline; I DEED, he must spoil the process if
he attempts to show it. There is a growth of the plant which must go on in the soil
and in the dark. You can never safely expose rootings. Our Lord teaches, that all
moral discipline and bodily restraint—which may be gathered up and represented
by fasting—belong to a man's private life, and should not even be made publicly
known by the man's appearance. It is, indeed, a distinct failure of self-restraint to
want to show others our self-restraint.
"Else let us keep our fast within,
Till Heaven and we are quite alone'
Then let the grief, the shame, the sin,
Before the mercy-seat be thrown."
(Keble.)
II. FASTI G AS A ACT OF HUMILIATIO . Distinctly the design of fasting is to
enfeeble appetite and to humiliate passions. It is noticed that appetites for self-
indulgence are strong when the body is pampered with luxurious food. But it is no
humiliation to show our humiliation, and get our restrainings praised. That does but
change body-pride for heart-pride, which is more defiling. OTE this danger: in
fasting to restrain bodily appetite we may come to think that evil is in the body.—
R.T.
TRAPP, "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, Luke 5:33. This exercise hath still the warrant and weight of a duty, as
well from precepts as examples of both Testaments. {Joel 2:12; Isaiah 22:12;
Matthew 9:14-15 Acts 13:3; 1 Corinthians 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, Leviticus
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.
ow, 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 ineveh 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

14. 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, 1 Timothy 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. {Isaiah 58:3} {b} ow 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, Jeremiah
9:17. And for private fasting, whether domestic with a man’s family, Zechariah
12:12; 1 Corinthians 7:5; Acts 10:30; or personal by himself, as here, Matthew 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 icopolites 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. {Daniel
9:20} It fits us for conversion, Joel 2:12, and furthers it, Acts 9:9. Hence it is called a
day of humiliation, or of humbling the soul, Leviticus 16:31; because God usually by
that ordinance gives a humble heart, to the which he hath promised both grace, 1
Peter 5:5, and glory, Proverbs 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, 2 Corinthians 7:11, while we thus amerce and punish ourselves,
by a voluntary foregoing of the comforts and commodities of life, as altogether
unworthy, Psalms 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

15. 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, Matthew 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 Luke 2:37; Matthew 17:21; 1 Corinthians 7:5, &c. A
full belly neither studies nor prays willingly. Fasting inflames prayer, and prayer
sanctifies fasting; especially when we fast and weep, Joel 2:13, fast and watch, watch
and pray, and take heed to both, Mark 13:33.
Be not as the hypocrites] For they fast not to God, Zechariah 7:5; Zechariah 7:11-
12, but to themselves; they pine the body, but pamper the flesh; they hang down
their heads, Isaiah 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,
Romans 14:17; and whether we eat or eat not, we are neither the more nor the less
accepted of God, 1 Corinthians 8:8 : they fast for strife and debate, and to make
their voices to be heard on high, Isaiah 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," Jeremiah 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 OTED and noticed for great fasters. {g}
Such a one was that none-such Ahab, and those spungy bulrushes, Isaiah 58:5, those
hollow hypocrites, Jeremiah 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 esteutes, 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.

16. 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," Genesis 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. on equidem invideo, miror magis: Breath they have for breath; much
good do them with it.
17 But when you fast, put oil on your head and
wash your face,
BAR ES, "But thou when thou fastest, anoint ... - That is, appear as you do
daily. Do not assume any new appearance, or change your visage or dress. The Jews and
all neighboring nations were much in the habit of washing and anointing their bodies.
This washing was performed at every meal; and where it could be effected, the head, or
other parts of the body, was daily anointed with sweet or olive oil. In a warm climate,
exposed to the great heat of the sun, this practice conduced much to health, preserved
the skin smooth and tender, and afforded a most grateful sensation and odor. See Mar_
7:2-3; Jam_5:14; Mar_11:13; Joh_12:3.
The meaning of this whole commandment is, when you regard it to be your duty to
fast, do it as a thing expressing deep feeling or sorrow for sin, not by assuming unfelt
gravity and moroseness, but in your ordinary dress and appearance; not to attract
attention, but as an expression of feeling toward God, and he will approve and reward it.

17. CLARKE, "Anoint thine head and wash thy face - These were forbidden in the
Jewish canon on days of fasting and humiliation; and hypocrites availed themselves of
this ordinance, that they might appear to fast. Our Lord, therefore, cautions us against
this: as if he had said, Affect nothing - dress in thy ordinary manner, and let the whole of
thy deportment prove that thou desirest to recommend my soul to God, and not thy face
to men. That factitious mourning, which consists in putting on black clothes, crapes,
etc., is utterly inconsistent with the simplicity of the Gospel of Christ; and if practised in
reference to spiritual matters, is certainly forbidden here: but sin is so common, and so
boldly persisted in, that not even a crape is put on, as an evidence of deploring its
influence, or of sorrow for having committed it.
GILL, "But thou, when thou fastest,.... Christ allows of fasting, but what is of a
quite different kind from that of the Jews; which lay not in an outward abstinence from
food, and other conveniences of life, and refreshments of nature; but in an abstinence
from sin, in acknowledgment and confession of it; and in the exercise of faith and hope
in God, as a God pardoning iniquity, transgression and sin; wherefore cheerfulness, and
a free use of the creatures, without an abuse of them, best became such persons.
Anoint thine head, and wash thy face; directly contrary to the Jewish canons,
which forbid these things, with others, on fast days:
"On the day of atonement, (say (i) they,) a man is forbidden eating and drinking,
‫וברחיצהובסיכה‬ "and washing and anointing", and putting on of shoes, and the use of the
bed.''
And the same were forbidden on other fasts: in anointings, the head was anointed first,
and this rule and reason are given for it:
"he that would anoint his whole body, ‫תחילה‬ ‫ראשו‬ ‫,סך‬ "let him anoint his head first",
because it is king over all its members (k).''
Anointing and washing were signs of cheerfulness and joy; see Rth_3:3.
HE RY, "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

18. 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 (Psa_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. 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, Psa_69:10; and yet, Psa_69:13, As for me, let them say what they
will of me, my prayer is unto thee in an acceptable time.
JAMISO , "But thou, when thou fastest, anoint thine head, and wash thy
face — as the Jews did, except when mourning (Dan_10:3); so that the meaning is,
“Appear as usual” - appear so as to attract no notice.
COKE, "Verse 17-18
Matthew 6:17-18. Anoint thine head— That is to say, "Affect nothing which is
uncommon; and, rather than put on a sad countenance, which may shew to all
around you that you fast, wash, on the contrary, your face, and anoint your head."
Except in times of deep mourning, or public fasting, when they used dust and ashes,
which must have sadly deformed the countenance, the Jews were accustomed to
wash and rub themselves with oil,which was commonly perfumed, especially on
festivals. See Ruth 3:3. 2 Sam. 25: 2. Luke 7:37-38. Such were our Lord's directions
to his disciples with respect to fasting, from which it appears that he approved of the
duty; and indeed the usefulness of it is sufficiently evident; for by abstinence from
food, the body is mortified and subjected to the spirit, and the spirit itself is better
fitted for the exercises of devotion: nevertheless, in religious fasting, regard must be
had to men's constitutions; for it may happen to some that a total abstinence from
food would, insteadoffittingthem for the exercises of piety, render them wholly
incapable thereof; in which case no more than a due degree of abstemiousness
should be practised. See Macknight, Fortuita Sacra, p. 18 and Explication de Textes
difficiles, &c.
GOLDE CHAI , "Verse 17-18
"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."
Gloss. ap. Anselm: The Lord having taught us what we ought not to do, now
proceeds to teach us what we ought to do, saying, "When thou fastest, anoint thy
head, and wash thy face."
Aug.: A question is here wont to be raised; for none surely would literally enjoin,

19. that, as we wash our faces from daily habit, so we should have our heads anointed
when we fast; a thing which all allow to be most disgraceful.
Pseudo-Chrys.: Also if He bade us not to be of sad countenance that we might not
seem to men to fast, yet if anointing of the head and washing of the face are always
observed in fasting, they will become tokens of fasting.
Jerome: But He speaks in accordance with the manner of the province of Palestine,
where it is the custom on festival days to anoint the head. What He enjoins then is,
that when we are fasting we should wear the appearance of joy and gladness.
Pseudo-Chrys.: Therefore the simple interpretation of this is, that is added as an
hyperbolical explanation of the command; as though He had said, Yea, so far should
ye be from any display of your fasting, that if it might be (which yet it may not be)
so done, ye should even do such things as are tokens of luxury and feasting.
Chrys., Hom. xx: In almsgiving indeed, He did not say simply, "Do not your alms
before men," but added, "to be seen of them." But in fasting and prayer He added
nothing of this sort; because alms cannot be so done as to be altogether hid, fasting
and prayer can be so done. The contempt of men"s praise is no small fruit, for
thereby we are freed from the heavy slavery of human opinions, and become
properly workers of virtue, loving it for itself and not for others. For as we esteem it
an affront if we are loved not for ourselves but for others" sake, so ought we not to
follow virtue on the ACCOU T of these men, nor to obey God for men"s sake but
for His own.
Therefore it follows here, "But to thy Father which seeth in secret."
Gloss.: That is, to thy heavenly Father, who is unseen, or who dwells in the heart
through faith. He fasts to God who afflicts himself for the love of God, and bestows
on others what he denies himself.
Remig.: For it is enough for you that He who sees your conscience should be your
rewarder.
Pseudo-Chrys.: Spiritually interpreted - the face may be understood to mean the
mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of
God a pure conscience has favour. This face the hypocrites, fasting on man"s
account, disfigure, seeking thereby to cheat both God and man; for the conscience of
the sinner is always wounded. If then you have cast out all wickedness from your
heart, you have washed your conscience, and fast well.
Leo, Serm. in Quadr., vi, 2: Fasting ought to be fulfilled not in abstinence of food
only, but much more in cutting off vices. For when we submit ourselves to that
discipline in order to WITHDRAW that which is the nurse of carnal desires, there is
no sort of good conscience more to be sought than that we should keep ourselves
sober from unjust will, and abstinent from dishonourable action. This is an act of

20. religion from which the sick are not excluded, seeing integrity of heart may be found
in an infirm body.
Pseudo-Chrys.: Spiritually again, "thy head" denotes Christ. Give the thirsty drink
and feed the hungry, and therein you have anointed your head, that is, Christ, who
cries out in the Gospel, "In that ye have done this to one of the least of these my
brethren, ye have done it to me." [Matthew 25:40]
Greg., Hom. in Ev., xvi, 6: For God approves that fasting, which before His eyes
opens the hands of alms. This then that you deny yourself, bestow on another, that
wherein your flesh is afflicted, that of your needy neighbour may be refreshed.
Aug.: Or; by the head we rightly understand the reason, because it is preeminent in
the soul, and rules the other members of the man. ow anointing the head has some
reference to rejoicing. Let him therefore joy within himself because of his fasting,
who in fasting turns himself from doing the will of the world, that he may be subject
to Christ.
Gloss. ord.: Behold how every thing in the ew Testament is not to be taken
literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful
for the mind to be anointed with the spirit of His love, in whose sufferings we ought
to partake by afflicting ourselves.
Pseudo-Chrys.: And truly we ought to wash our face, but to anoint, and not to wash,
our head. For as long as we are in the body, our conscience is foul with sin. But
Christ who is our head has done no sin.
LIGHTFOOT, "[But thou, when thou fastest, anoint thine head, &c.] For those that
fasted neither anointed themselves nor washed. "On the day of Expiation it was
forbidden to eat, to drink, to wash, to anoint themselves, to put on their sandals, to
lie with their wives. But the king and the bride may wash their faces, and a midwife
may put on her sandals." See the Babylonian Gemara here. See also the Babylonian
Talmud in the tract Taanith, concerning other fasts, and the fasts of private men.
They were wont to anoint their bodies and heads upon a threefold reason:
I. For finer dress. "Anointing is permitted to be used on the sabbath, whether it be
for ornament, or not for ornament. On the day of Expiation both are forbidden. On
the ninth day of the month Ab, and in the public fasts, anointing for dress is forbid;
anointing not for dress is allowed."
II. They anointed themselves often, not for excess, or bravery, or delight, but for the
healing of some disease, or for the health of the body. He that is troubled with the
head-ache, or on whom scabs arise, let him anoint himself with oil.
"A tradition of the Rabbins. It is forbidden [in fasts] to wash a part of the body, as
well as the whole body. But if it be defiled with dirt or dung, let him wash according

21. to the custom, and let him not be troubled. It is also forbidden to anoint a part of the
body, as well as the whole body: but if a man be sick, or if a scab arise on his head,
let him anoint himself according to the custom."
Hence, when the apostles are said "to anoint the sick with oil, and to heal them,"
Mark 6:13, they used an ordinary medicine, and obtained an extraordinary and
infallible effect.
Hence that of St. James, chapter 5:14: "Let the sick man call for the elders of the
church, and let them pray over him, anointing him with oil in the name of the
Lord": that is, to that ordinary medicine, namely, anointing for recovery of health,
let the prayers of the ministers of the church be used.
III. They used sometimes a superstitious anointing of the head, and nothing
differing from magical anointing: He that mutters, let him put oil upon his head,
and mutter. this muttering is to be understood concerning the manner of saying a
charm upon the wound, or some place of the body that feels pain; muttering over
the wound; of which mention is made in the tract Sanhedrim. Mention also is made
in the tract Schabbath now alleged, that some used this enchanting muttering in the
name of Jesus: "One being sick, a certain person came to him, and muttered upon
him in the name of Jesus of Pandira, and he was healed." And a little after; "R.
Eliezer Ben Damah was bitten by a serpent. James of Capharsam came to heal him
in the name of Jesus: but R. Ismael permitted him not," &c. See Acts 19:13.
If the words of James before alleged be compared with this cursed custom, they may
well sound to this sense; 'It is customary for the unbelieving Jews to use anointing of
the sick joined with a magical and enchanting muttering; but how infinitely better is
it to join the pious prayers of the elders of the church to the anointing of the sick!'
PULPIT, "But thou, when thou fastest, anoint thine head, and wash thy face. If both
these were, among the Jews, done daily, Christ's command would mean—make no
external sign of fasting; dress and appear as usual. But as anointing, at least, cannot
be proved to have been a daily habit (though expressly forbidden during the stricter
kinds of fasts, see Schurer, II. 2.212), especially with the mixed classes whom our
Lord was ADDRESSI G, and as it was with the ancients rather a symbol of special
joy, it is safer to take it in this sense here. Thus our Lord will mean—so far from
appearing sad, let your appearance be that of special joy and gladness. "By the
symbols of joy and gladness he bade us be joyful and glad when we fast" (Photius,
in Suicer, 1:186).
TRAPP, "VER 17. But thou, when thou fastest, anoint thine head, &c.] ot but that
a man is bound at such a time to abridge himself of the comforts and delights of life,
whence it is called a day of restraint, Joel 2:15, and of afflicting the soul. {a} The
inevites sat in sackcloth, as unworthy of any covering. Others PUT ashes on their
heads, in token that they deserved to be as far under as now they were above
ground. David lay on the earth, 2 Samuel 12:16. Daniel laid aside all delights of
sense, as music, mirth, perfumes, ointments, &c. Our Saviour fasted to the humbling

22. of his soul, Psalms 35:13, weakening of his knees, Psalms 109:24, macerating and
enfeebling of his body, Psalms 69:10. And when upon the cross they offered him
wine mingled with myrrh, to stupefy him and make him less sensible of his pain, he
received it not, Mark 15:23. To teach us (saith a learned interpreter) in our
extraordinary humiliations for our sins, to forbear all such refreshments as might
hinder the course of our just griefs. "Let YOURlaughter be turned into mourning,
and your joy into heaviness," James 4:9, such a heaviness as may be seen in the
countenance, as the word importeth. {b} But when our Saviour biddeth anoint the
head, at such a time, and wash the face, it is, as he expounds himself, "that we may
not appear to men to fast:" in a PRIVATE fast, eschewing wholly the show: in a
public, not performing to the show, or to this end, that we may be seen.
WHEDO , "17. Anoint thine head, and wash thy face — As these were the
customary daily dressings of the Jews, our Lord, in the words, directs them to use
their ordinary modes when fasting. Of course here is no reducing the practice of
anointing the head to a universal Christian command.
The practice of anointing with oil as an inauguration of kings and priests, has
already been mentioned. Matthew 1. But there were also anointings of guests, of the
sick, and of the dead. The practice is extremely ancient; as there appear, even upon
the monuments of ancient Egypt, figures in the act of pouring oil upon the head of a
person sitting or standing before them. This use of oil in the dry climate of the East
is supposed to impart softness and brilliancy to the skin, to prevent the weakening
effects of too much perspiration, and to impart to the person health and beauty.
Hence, it becomes the emblem of joy and gladness, of excellence and blessing, of
divine favour and distinction, of royalty and priesthood. Hence, in periods of
symbolical sorrow, of mourning, penitence, and fasting, the Jews abjured the use of
oil.
18 so that it will not be obvious to others that you
are fasting, but only to your Father, who is
unseen; and your Father, who sees what is done in
secret, will REWARD you.
CLARKE, "Thy father which seeth in secret - Let us not be afraid that our
hearts can be concealed from God; but let us fear lest he perceive them to be more
desirous of the praise of men than they are of that glory which comes from Him.
Openly - Εν τω φανερω. These words are omitted by nine MSS. in uncial letters; and

23. by more than one hundred others, by most of the versions, and by several of the
primitive fathers. As it is supported by no adequate authority, Bengel, Wetstein,
Griesbach, and others, have left it out of the text.
GILL, "That thou appear not unto men to fast,.... Which is just the reverse of the
hypocrites, the Scribes and Pharisees; and quite contrary to the customs of the Jews,
who when they fasted, particularly on their noted fasts (l),
"brought out the ark into the street of the city, and put burnt ashes upon it, and upon the
head of the prince, and upon the head of the president of the sanhedrim, and every man
upon his own head.''
All which was done, to be seen of men to fast; but Christ directs to such sorts of fasting,
and which is to be done in such a manner, as only to be seen by God:
but unto thy Father which is in secret; who is invisible, and who sees what is done
in secret, and takes notice of the internal exercise of grace; which he approves of, and
prefers to outward fastings; and
thy Father which seeth in secret, shall reward thee openly: and to have honour
from God, is infinitely more than to have the applause of men; for as God delights in, so
he will reward his own grace with glory.
JAMISO , "That thou appear not unto men to fast, but unto thy Father
which is in secret: and thy Father, which seeth in secret, shall reward thee
openly - The “openly” seems evidently a later addition to the text of this verse from
Mat_6:4, Mat_6:7, though of course the idea is implied.
TRAPP, "VER18. That thou appear not unto men to fast, &c.] Hypocrites fitly
resemble the glow worm, which seems to have both light and heat; but touch it, and
it hath neither I DEED. In the history of the world encompassed by Sir Francis
Drake, it is recorded that in a certain island to the southward of Celebes, among the
trees, night by night did show themselves an infinite swarm of fiery seeming worms,
flying in the air, whose bodies, no bigger than an ordinary fly, did make a show, and
give such light, as if every twig on every tree had been a lighted candle, or as if that
place had been the starry sphere. This was but a resemblance, but an appearance:
no more is that of hypocrites, but a flaunt, but a flourish. A sincere man is like a
crystal glass with a light in the midst, which appeareth through every part thereof,
so as that truth within breaketh out in every parcel of his life. There is in his
obedience to God, 1. A universality, he doth every as well as any part and point of
God’s revealed will, so far as he knows it. 2. A uniformity, without prejudice or
partiality ( κατα προσκλισιν), 1 Timothy 5:21, without tilting the BALA CE on one
side. Inequality of the legs causeth halting, and an unequal pulse argues bodily
distemper; so doth an unsuitable carriage an unsound soul, Psalms 119:104; Psalms
119:128, Matthew 23:23; Matthew 3:1-17. Ubiquity: he is the same at home as

24. abroad; in the closet as in the congregation; and minds secret as well as OPE
holiness. Joseph was one and the same in his master’s house, in the prison, and at
court; no changeling or chameleon, not like the planet Mercury, that is good in
conjunction with good, and bad with bad. The godly man’s faith is unfeigned, 1
Timothy 1:5; his love cordial, 1 John 3:18; his wisdom undissembled ( ανυποκριτος),
James 3:17; his repentance a rending of the heart, Joel 2:12; his fasting an afflicting
of the soul with voluntary sorrows, till his heart be as sore within him as the
Shechemites’ bodies were the third day after circumcision, Leviticus 16:31;
Leviticus 23:37. He truly aims at pleasing God, and not with an alterior motive. This
is truth in the inwards, Psalms 51:6; this is that "sincerity and truth," 1 Corinthians
5:8; that simplicity and godly sincerity, 2 Corinthians 1:12. A dainty word: it is a
metaphor, saith one, from such things as are tried by being held up against the
beams of the sun (as chapmen do in the choice of their wares) to see what faults or
flaws are in them. It is properly used, saith Bp Andrews, of uncounterfeit wares,
such as we may κρινειν εν ειλη, bring forth, and show them in the sun. And as a
godly man is sincere, without wax or gross matter, as he is unmingled and true of
heart, so he doeth truth, John 3:21; he will not lie, Isaiah 63:9; that great real lie
especially. {a} Hypocrites in doing good, they do lies, by their delusion, as gross
hypocrites; by their collusion, as close hypocrites. Thus Ephraim compassed God
with lies, Hosea 11:12. His knowledge was but a form, his godliness a figure,
Romans 2:20; 2 Timothy 3:5; his zeal a FLASH, all he did a semblance: as these
Pharisees only appeared to fast and do other duties. But every fowl that hath a
seemly feather hath not the sweetest flesh; nor doth every tree that beareth a goodly
leaf bring good fruit, Luke 8:18. Glass giveth a clearer sound than silver, and many
things glisten besides gold. A true Christian cares as well to approve his inside to
God as his outside to the world, Hosea 6:4; and it is a just question, whether the
desire of being or dislike of seeming sincere be greater in him. He shows his worst to
men and best to God, as Moses did, when going to the mount he pulled off his veil;
and shames himself often before God for that which the world applauds in him.
God, he knows, seeth in secret, there is no tempting him with Ananias and Sapphira,
to try whether he trieth the hearts or not. His sharp nose easily discerneth, and is
offended with the stinking breath of rotten lungs, though the words or outward
actions be never so scented and perfumed with shows of holiness.
Thy Father, which seeth in secret, shall REWARD thee openly] He is the
REWARDER of all that diligently seek him, Hebrews 11:6, in this soul-fatting
exercise: which, as it was seen and allowed by the Lord Christ, Luke 5:33, so it was
never rightly used without effect. It is called the day of reconciliation or atonement,
and hath most rich and precious promises, Joel 2:13-21. It is sure God will pardon
our sins, and that carries meat in the mouth of it, Psalms 42:1-2. It is probable that
"he will leave a blessing behind him" (and the rather, that we may therewith
cheerfully serve him), even a "meat OFFERI G and a drink offering to the Lord
our God:" according to that of the Psalmist, "There is mercy with thee that thou
mayest be feared," i.e. served. Fulness of BREAD was Sodom’s sin, and in those
sacrificing Sodomites, Isaiah 1:10, it was noted for an inexpiable evil, Isaiah 22:14.
They that fast not on earth, when God calls to it, shall be fed with gall and
wormwood in hell; they that weep not among men shall howl among devils; whereas

25. those that "sow in tears shall reap in joy," Psalms 126:5; they that mourn in time of
sinning shall be marked in time of punishing; and as they have sought the Lord with
fasting, Ezekiel 9:4-6, so shall he yet again "be sought and found" of such with
"holy feasting," Zechariah 8:19; as he hath promised and performed to his people
in all ages of the Church, not an instance can be alleged to the contrary. Those three
great fasters met gloriously upon Mount Tabor. The Israelites fasting (and not till
then) were victorious, 20:26-36; Jehoshaphat was delivered, Esther and her people
reprieved, Daniel had visions from heaven, Ezra help from heaven. {b} And surely if
with fasting and prayer we can wrestle with God, as Jacob, we need not fear Duke
Esau with his 600 cutthroats coming against us. Si Deus nobiscum, quis contranos?
If God is with us, who can oppose us? uma being told that his enemies were
coming upon him as he was offering sacrifices, thought it sufficient for his safety
that he could say, At ego rem divinam facio, but I am about the service of my God. (
εγω δε θυω, Plutarch.) When Jehoshaphat had once established a preaching
ministry in all the cities of Judah, then, and not till then, the "fear of the Lord fell
upon the neighbour nations, and they made no war," 2 Chronicles 17:8-10; albeit he
had before that placed forces in all the fenced cities. Leotine Prince of Wales, when
he was moved by some about him to make war upon our Henry III, replied thus: "I
am much more afraid of his alms than of his armies." { 20:23; Ezra 8:23; 2
Chronicles 20:1-3 Ezra 4:16; Daniel 9:2-6 Acts 10:30} Frederic the Elector of
Saxony, intending war against the Archbishop of Magdeburg, sent a spy to
SEARCH out his preparations and to hearken out his designs. But understanding
that the Archbishop did nothing more than commit his cause to God and give
himself to fasting and prayer, Alius, inquit, insaniat ut bellum inferat ei qui confidit
se Deum defensorem habiturum. Bucholcer. Let him fight, said he, that hath a mind
to it: I am not so mad as to fight against him that trusts to have God his defender
and deliverer. It is reported, that at the siege of Mountabone, the people of God,
using daily humiliation as their service would permit, did sing a psalm after and
immediately before their sallying forth; with which practice the enemy coming
acquainted, ever upon the singing of the psalm (after which they expected a sally)
they would so quake and tremble, crying, "They come, they come," as though the
wrath of God had been breaking out upon them. The soldiers that went against the
Angroginans (where God was sincerely served amidst a whole kingdom of Papists)
told their captains they were astonished, they could not strike. Some others said that
the ministers, with their fasting and prayer, conjured and bewitched them, that they
could not fight. It was the custom of this poor people, as SOO as they saw the
enemy to approach, to cry all together for aid and help from the Lord, &c.; while
the soldiers fought, the rest of the people with their ministers made their hearty
prayer to God, with sighs and tears, and that from the morning to the evening.
When night was come, they assembled again together. They which had fought
rehearsed God’s wonderful aid and help, and so all together rendered thanks.
Alway he turned their sorrow into joy. In the morning, trouble and affliction
appeared before them, with great terror on all sides; but by the evening they were
delivered, and had great cause of rejoicing and comfort.

26. Treasures in Heaven
19 “Do not STORE up for yourselves treasures on
earth, where moths and vermin destroy, and
where thieves break in and steal.
BAR ES, "Lay not up for yourselves treasures upon earth - Treasures, or
wealth, among the ancients, consisted in clothes or changes of raiment, as well as in
gold, silver, gems, wine, lands, and oil. It meant an abundance of “anything” that was
held to be conducive to the ornament or comfort of life. As the Orientals delighted much
in display, in splendid equipage, and costly garments, their treasures, in fact, consisted
much in beautiful and richly-ornamented articles of apparel. See Gen_45:22, where
Joseph gave to his brethren “changes of raiment;” Jos_7:21, where Achan coveted and
secreted “a goodly Babylonian garment.” Compare also Jdg_14:12. This fact will account
for the use of the word “moth.” When we speak of “wealth,” we think at once of gold, and
silver, and lands, and houses. When a Hebrew or an Orientalist spoke of wealth, he
thought first of what would make a “display;” and included, as an essential part,
splendid articles of dress. The “moth” is a small insect that finds its way to clothes and
garments, and destroys them. The “moth” would destroy their apparel, the “rust” their
silver and gold; thus all their treasure would waste away. The word rendered “rust”
signifies anything which “eats into,” and hence, anything which would consume one’s
property, and may have a wider signification than mere rust.
And where thieves break through and steal - The houses in the East were not
unfrequently made of clay hardened in the sun, or of loose stones, and hence it was
comparatively easy, as it was not uncommon, for thieves to “dig through” the wall, and
effect an entrance in that way. See the notes at Job_24:16.
CLARKE, "Lay not up for yourselves treasures upon earth - What blindness
is it for a man to lay up that as a treasure which must necessarily perish! A heart
designed for God and eternity is terribly degraded by being fixed on those things which
are subject to corruption. “But may we not lay up treasure innocently?” Yes.
1st. If you can do it without setting your heart on it, which is almost impossible: and
2dly. If there be neither widows nor orphans, destitute nor distressed persons in the
place where you live.
“But there is a portion which belongs to my children; shall I distribute that among the
poor?” If it belongs to your children, it is not yours, and therefore you have no right to
dispose of it. “But I have a certain sum in stock, etc.; shall I take that and divide it among
the poor?” By no means; for, by doing so, you would put it out of your power to do good

27. after the present division: keep your principal, and devote, if you possibly can spare it,
the product to the poor; and thus you shall have the continual ability to do good. In the
mean time take care not to shut up your bowels of compassion against a brother in
distress; if you do, the love of God cannot dwell in you.
Rust - Or canker, βρωσις, from βρωσκω, I eat, consume. This word cannot be properly
applied to rust, but to any thing that consumes or cankers clothes or metals. There is a
saying exactly similar to this in the Institutes of Menu: speaking of the presents made to
Brahmins, he says, “It is a gem which neither thieves nor foes take away, and which
never perishes.” Chapter of Government, Institute 83.
Where thieves do not break through - ∆ιορυσσουσι, literally dig through, i.e. the
wall, in order to get into the house. This was not a difficult matter, as the house was
generally made of mud and straw, kneaded together like the cobb houses in Cornwall,
and other places. See Clarke on Mat_7:27 (note).
GILL, "Lay not up for yourselves treasures upon earth,.... Meaning either
treasures that are of an earthly nature and kind, the more valuable and excellent things
of the earth, worldly wealth and riches; or the things and places, in which these are laid
up, as bags, chests, or coffers, barns and other treasuries, private or public. Christ here
dissuades from covetousness, and worldly mindedness; an anxious care and concern, to
hoard up plenty of worldly things for themselves, for time to come, making no use of
them at present for the good of others: and this he does, from the nature of the things
themselves; the places where they are laid up; the difficulty of keeping them; and their
liableness to be corrupted or lost.
Where moth and rust doth corrupt, and thieves break through and steal.
Garments, formerly, were a considerable part of the treasures of great men, as well as
gold and silver; see Job_27:16. So according to the (m) Targumist, Haman is bid to go
‫דמלכא‬ ‫גנזי‬ ‫,לבית‬ "to the king's treasury", and take from thence one of the purple garments,
the best, and raiment of the best silk, &c. and these were liable to be eaten with the
moth, Jam_5:2. The word translated rust, does not here signify the rust of metals, as
gold and silver; by which there is not so much damage done, so as to destroy them, and
make them useless; but whatever corrupts and consumes things eatable, as blasting and
mildew in corn, or any sort of vermin in granaries: for gold and silver, or money, with
jewels and precious stones, which make a very great part of worldly treasure, seem to be
more particularly designed, by what thieves break through into houses for, and carry
away. So that here are three sorts of earthly treasures pointed at, which are liable to be
corrupted, or taken away: garments, which may be destroyed, and rendered useless for
wearing; provisions of things eatable, as all sorts of corn and grain, which may be so
corrupted by smut and vermin, as not to be fit for use; and money and jewels, which may
be stolen by thieves: so that no sort of worldly riches and treasure is safe, and to be
depended on; and therefore it is a great folly and vanity to lay it up, and trust in it.
HE RY, "Worldly-mindedness is as common and as fatal a symptom of hypocrisy as
any other, for by no sin can Satan have a surer and faster hold of the soul, under the
cloak of a visible and passable profession of religion, than by this; and therefore Christ,
having warned us against coveting the praise of men, proceeds next to warn us against
coveting the wealth of the world; in this also we must take heed, lest we be as the

28. hypocrites are, and do as they do: the fundamental error that they are guilty of is, that
they choose the world for their reward; we must therefore take heed of hypocrisy and
worldly-mindedness, in the choice we make of our treasure, our end, and our masters.
I. In choosing the treasure we lay up. Something or other every man has which he
makes his treasure, his portion, which his heart is upon, to which he carries all he can
get, and which he depends upon for futurity. It is that good, that chief good, which
Solomon speaks of with such an emphasis, Ecc_2:3. Something the soul will have, which
it looks upon as the best thing, which it has a complacency and confidence in above
other things. Now Christ designs not to deprive us of our treasure, but to direct us in the
choice of it; and here we have,
1. A good caution against making the things that are seen, that are temporal, our best
things, and placing our happiness in them. Lay not up for yourselves treasures upon
earth. Christ's disciples had left all to follow him, let them still keep in the same good
mind. A treasure is an abundance of something that is in itself, at least in our opinion,
precious and valuable, and likely to stand us in stead hereafter. Now we must not lay up
our treasures on earth, that is, (1.) We must not count these things the best things, nor
the most valuable in themselves, nor the most serviceable to us: we must not call them
glory, as Laban's sons did, but see and own that they have no glory in comparison with
the glory that excelleth. (2.) We must not covet an abundance of these things, nor be still
grasping at more and more of them, and adding to them, as men do to that which is their
treasure, as never knowing when we have enough. (3.) We must not confide in them for
futurity, to be our security and supply in time to come; we must not say to the gold, Thou
art my hope. (4.) We must not content ourselves with them, as all we need or desire: we
must be content with a little for our passage, but not with all for our portion. These
things must not be made our consolation (Luk_6:24), our good things, Luk_16:25. Let
us consider we are laying up, not for our posterity in this world, but for ourselves in the
other world. We are put to our choice, and made in a manner our own carvers; that is
ours which we lay up for ourselves. It concerns thee to choose wisely, for thou art
choosing for thyself, and shalt have as thou choosest. If we know and consider ourselves
what we are, what we are made for, how large our capacities are, and how long our
continuance, and that our souls are ourselves, we shall see it is foolish thing to lay up
our treasures on earth.
2. Here is a good reason given why we should not look upon any thing on earth as our
treasure, because it is liable to loss and decay: (1.) From corruption within. That which
is treasure upon earth moth and rust do corrupt. If the treasure be laid up in fine
clothes, the moth frets them, and they are gone and spoiled insensibly, when we thought
them most securely laid up. If it be in corn or other eatables, as his was who had his
barns full (Luk_12:16, Luk_12:17), rust (so we read it) corrupts that: brōsis - eating,
eating by men, for as goods are increased they are increased that eat them (Ecc_5:11);
eating by mice or other vermin; manna itself bred worms; or it grows mouldy and musty,
is struck, or smutted, or blasted; fruits soon rot. Or, if we understand it of silver and
gold, they tarnish and canker; they grow less with using, and grow worse with keeping
(Jam_5:2, Jam_5:3); the rust and the moth breed in the metal itself and in the garment
itself. Note, Worldly riches have in themselves a principal of corruption and decay; they
wither of themselves, and make themselves wings. (2.) From violence without. Thieves
break through and steal. Every hand of violence will be aiming at the house where
treasure is laid up; nor can any thing be laid up so safe, but we may be spoiled of it.
Numquam ego fortunae credidi, etiam si videretur pacem agere; omnia illa quae in me
indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui, unde posset ea,
since metu meo, repetere - I never reposed confidence in fortune, even if she seemed

29. propitious: whatever were the favours which her bounty bestowed, whether wealth,
honours, or glory, I so disposed of them, that it was in her power to recall them without
occasioning me any alarm. Seneca. Consol. ad Helv. It is folly to make that our treasure
which we may so easily be robbed of.
JAMISO , "Mat_6:19-34. Concluding illustrations of the righteousness of the
kingdom - Heavenly-mindedness and filial confidence.
Lay not up for ourselves treasures upon earth — hoard not.
where moth — a “clothes-moth.” Eastern treasures, consisting partly in costly
dresses stored up (Job_27:16), were liable to be consumed by moths (Job_13:28; Isa_
50:9; Isa_51:8). In Jam_5:2 there is an evident reference to our Lord’s words here.
and rust — any “eating into” or “consuming”; here, probably, “wear and tear.”
doth corrupt — cause to disappear. By this reference to moth and rust our Lord
would teach how perishable are such earthly treasures.
and where thieves break through and steal — Treasures these, how precarious!
BARCLAY, "THE TRUE TREASURE (Matthew 6:19-21)
6:19-21 Do not lay up for yourselves treasures upon earth. where moth and rust
destroy them, and where thieves dig through and steal. Lay up for yourselves
treasures in heaven, where moth and rust do not destroy them, and where thieves do
not dig through and steal. For where your treasure is, there will your heart be also.
In the ordinary, everyday management of life it is simple wisdom to get to oneself
only those things which will last. Whether we are buying a suit of clothes, or a motor
car, or a carpet for the floor, or a suite of furniture, it is common sense to avoid
shoddy goods, and to buy the things which have solidity and permanence and
craftsmanship wrought into them. That is exactly what Jesus is saying here; he is
telling us to concentrate on the things which will last.
Jesus calls up three pictures from the three great sources of wealth in Palestine.
(i) He tells men to avoid the things that the moth can destroy.
In the east, part of a man's wealth often consisted in fine and elaborate clothes.
When Gehazi, the servant of Elisha, wished to make some forbidden profit out of
aaman, after his master had cured him, he asked him for a talent of silver and two
festal garments (2 Kings 5:22). One of the things which tempted Achan to sin was a
beautiful mantle from Shinar (Joshua 7:21).
But such things were foolish things to set the heart upon, for the moths might eat at
them, when they were stored away. and all their beauty and their value be
destroyed. There was no permanence about possessions like that.
(ii) He tells men to avoid the things that rust can destroy.

30. The word translated rust is brosis (Greek #1035). It literally means an eating away,
but it is nowhere else used to mean rust. Most likely the picture is this. In the east
many a man's wealth consisted in the corn and the grain that he had stored away in
his great barns. But into that corn and rain there could come the worms and the rats
and the mice, until the store was polluted and destroyed. In all probability, the
reference is to the way in which rats, and mice, and worms, and other vermin, could
get into a granary and eat away the grain.
There was no permanence about possessions like that.
(iii) He tells men to avoid the treasure, which thieves can steal by digging through.
The word which is used for "to dig through" (the Revised Standard Version has
"break in") is diorussein (Greek #1358). In Palestine the walls of many of the houses
were made of nothing stronger than baked clay; and burglars did effect an entry by
literally digging through the wall. The reference here is to the man who has hoarded
up in his house a little store of gold, only to find, when he comes home one day, that
the burglars have dug through his flimsy walls and that his treasure is gone.
There is no permanency about a treasure which is at the mercy of any enterprising
thief.
So Jesus warns men against three kinds of pleasures and possessions.
(i) He warns them against the pleasures which will wear out like an old suit of
clothes. The finest garment in the world, moths or no moths, will in the end
disintegrate. All purely physical pleasures have a way of wearing out. At each
successive enjoyment of them the thrill becomes less thrilling. It requires more of
them to produce the same effect. They are like a drug which loses its initial potency
and which becomes increasingly less effective. A man is a foolish man who finds his
pleasures in things which are bound to offer diminishing returns.
(ii) He warns against the pleasures which can be eroded away. The grain store is the
inevitable prey of the marauding rats and mice who nibble and gnaw away the
grain. There are certain pleasures which inevitably lose their attraction as a man
grows older. It may be that he is physically less able to enjoy them; it may be that as
his mind matures they cease in any sense to satisfy him. In life a man should never
give his heart to the joys the years can take away; he should find his delight in the
things whose thrill time is powerless to erode.
(iii) He warns against the pleasures which can be stolen away. All material things
are like that; not one of them is secure; and if a man builds his happiness on them,
he is building on a most insecure basis. Suppose a man arranges his life in such a
way that his happiness depends on his possession of money; suppose a crash comes
and he wakes up to find his money gone; then, with his wealth, his happiness has
gone.

31. If any man is wise, he will build his happiness on things which he cannot lose, things
which are independent of the chances and the changes of this life. Burns wrote of
the fleeting things:
"But pleasures are like poppies spread:
You seize the flower, its bloom is shed;
Or like the snow falls in the river,
A moment white--then melts for ever."
Any one whose happiness depends on things like that is doomed to disappointment.
Any man whose treasure is in things is bound to lose his treasure, for in things there
is no permanence, and no thing lasts forever.
TREASURE I HEAVE (Matthew 6:19-21 continued)
The Jews were very familiar with the phrase treasure in heaven. They identified
such treasure with two things in particular.
(i) They said that the deeds of kindness which a man did upon earth became his
treasure in heaven.
The Jews had a famous story about a certain King Monobaz of Adiabdne who
became a convert to Judaism. "Monobaz distributed all his treasures to the poor in
the year of famine. His brothers sent to him and said, 'Thy fathers gathered
treasures, and added to those of their fathers, but thou hast dispersed yours and
theirs.' He said to them, 'My fathers gathered treasures for below, I have gathered
treasures for above; they stored treasures in a place over which the hand of man can
rule, but I have stored treasures in a place over which the hand of man cannot rule;
my fathers collected treasures which bear no interest, I have gathered treasures
which bear interest; my fathers gathered treasures of money, I have gathered
treasures in souls; my fathers gathered treasures for others, I have gathered
treasures for myself; my fathers gathered treasures in this world, I have gathered
treasures for the world to come.'"
Both Jesus and the Jewish Rabbis were sure that what is selfishly hoarded is lost,
but that what is generously given away brings treasure in heaven.
That was also the principle of the Christian Church in the days to come. The Early
Church always lovingly cared for the poor, and the sick, and the distressed, and the
helpless, and those for whom no one else cared. In the days of the terrible Decian
persecution in Rome, the Roman authorities broke into a Christian Church. They
were out to loot the treasures which they believed the Church to possess. The
Roman prefect demanded from Laurentius, the deacon: "Show me your treasures at
once." Laurentius pointed at the widows and orphans who were being fed, the sick