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Commentary on Matthew 6 verses 16–18
16 ¶ Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
17 But thou, when thou fastest, anoint thine head, and wash thy face;
18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
I. II. Main points1. 2. Sub-points
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, Co1 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 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.
III. We are directed how to manage a private fast; we must keep it in private, Mat 6:17, Mat 6:18. He does not tell us how often we must fast; circumstances vary, and wisdom is profitable therein to direct; the Spirit in the word has left that to the Spirit in the heart; but take this for a rule, whenever you undertake this duty, study therein to approve yourselves to God, and not to recommend yourselves to the good opinion of men; humility must evermore attend upon our humiliation. Christ does not direct to abate any thing of the reality of the fast; he does not say,"take a little meat, or a little drink, or a little cordial;" no, "let the body suffer, but lay aside the show and appearance of it; appear with thy ordinary countenance, guise, and dress; and while thou deniest thyself thy bodily refreshments, do it so as that it may not be taken notice of, no, not by those that are nearest to thee; look pleasant, anoint thine head and wash thy face, as thou dost on ordinary days, on purpose to conceal thy devotion; and thou shalt be no loser in the praise of it at last; for though it be not of men, it shall be of God." Fasting is the humbling of the soul (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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–18. Public domain.
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DidacheAD 100
The Didache, Chapter 8
But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(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 opinion, 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 account 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.
John ChrysostomAD 407
Homily on the Gospel of Matthew 20
As therefore, when He said, "Let not thy left hand know what thy right hand doeth," it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in commanding us "to be anointed," He did not enact that we positively must anoint ourselves; for then we should all of us be found transgressors of this law; and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David and from Daniel); He said that we were to anoint ourselves, not that we should positively do this, but that by all means we might endeavor, with great strictness, to hide this our acquisition. And to convince thee that so it is, He Himself, when by action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself: nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
But He speaks in accordance with the manners 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.
JeromeAD 420
Commentary on Matthew
(Verse 17 and following) But when you fast, anoint your head and wash your face, so that you may not appear to be fasting to men, but to your Father who is in secret: and your Father who sees in secret will repay you. Do not store up for yourselves treasures on earth, where rust and moth destroy, and where thieves break in and steal. He is speaking according to the custom of the province of Palestine, where they usually anoint their heads on festive days. Therefore, he commanded us to show ourselves joyful and festive when we fast. Those reading it from the Psalmist: The oil of the sinner shall not anoint my head (Ps. 140:5), on the contrary they want the good oil, about which it is said elsewhere: God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. 44:8). And He commands that we, who practice virtues, should anoint the principal (ἡγεμονικὸν) oil of our hearts with spiritual oil.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(ubi sup.) A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointing when we fast; a thing which all allow to be most disgraceful.
(ubi sup.) Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now 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.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(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 religion from which the sick are not excluded, seeing integrity of heart may be found in an infirm body.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
She also said, ‘The devil sometimes sends a severe fast which is too prolonged; the devil’s disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.’
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
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.
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.
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.
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. (Mat. 25:40.)
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.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
The reward of the hypocrites' fast is shown, 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.
For it is enough for you that He who sees your conscience should be your rewarder.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(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.
Theophylact of OhridAD 1107
Men of old would anoint themselves with oil after bathing as a mark of their joy and well-being. So you also, O reader, should appear joyful when you fast. The oil used to anoint we also understand to mean almsgiving. Our Head is Christ, Which we should anoint with deeds of mercy; and our face, that is our senses, we should wash with tears of repentance.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(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.
(ord.) That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who affliets himself for the love of God, and bestows on others what he denies himself.
(ord.) Behold how every thing in the New 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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 6:17 presents Jesus' counter-cultural instruction regarding the spiritual discipline of fasting, urging His disciples to perform this act of devotion in a manner that avoids public display. In direct contrast to the hypocritical practices of those who disfigure their faces to appear pious, Jesus commands His followers to maintain a normal, well-groomed appearance, ensuring that their fasting remains a private act of worship directed solely toward God. This verse underscores the profound importance of sincerity and motive in all spiritual disciplines, emphasizing that true reward comes from the Father who sees in secret, not from human recognition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 6:17 primarily employs Contrast and Imperative Mood to convey its message. The verse stands in stark contrast to the preceding verse (Matthew 6:16), where Jesus condemns those who "disfigure their faces that their fasting may be seen by others." The "But thou" (G1161, dé) explicitly highlights this antithesis, setting up a direct opposition between the hypocritical public display and the sincere private practice. The use of the Imperative Mood ("anoint," "wash") indicates a direct command, underscoring the authority and seriousness of Jesus' instruction. These are not suggestions but clear directives for His disciples' conduct. Furthermore, there is an implied Symbolism in the actions themselves: anointing the head and washing the face are symbolic of maintaining a normal, well-groomed appearance, which in turn symbolizes the internal state of humility and sincerity that seeks God's approval rather than human applause. The outward actions are a physical manifestation of an inward spiritual disposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 6:17 is a cornerstone in Jesus' teaching on authentic piety, emphasizing that the value of spiritual disciplines lies not in their public visibility but in the sincerity of the heart and the privacy of the act before God. Theologically, it underscores God's nature as one who "sees in secret" and rewards accordingly, contrasting divine approval with fleeting human praise. This verse elevates the importance of inward righteousness over outward show, challenging believers to cultivate a deep, personal relationship with the Father that transcends external performance. It teaches that true worship and devotion are primarily directed towards God, who discerns the motives of the heart, rather than being performed for the observation or commendation of others. This principle applies to all aspects of the Christian life, advocating for a humble and genuine walk with God where the desire to please Him outweighs any desire for human recognition.
REFLECTION AND APPLICATION
Matthew 6:17 calls us to a profound self-examination regarding our motives in all spiritual practices, whether it be prayer, giving, service, or fasting. In a world increasingly driven by outward appearances and social validation, Jesus' words serve as a timeless antidote to performative piety. This verse challenges us to cultivate a heart that is truly devoted to God, seeking His approval above all else. It reminds us that our most impactful spiritual growth often occurs in the quiet, unseen moments of devotion, where our focus is solely on the Father who sees in secret. Authentic faith does not need to announce itself or draw attention to its sacrifices; rather, it finds its reward in the intimate communion with God and the knowledge that He alone truly sees, knows, and rewards our sincere efforts. This principle encourages humility, integrity, and a deep reliance on God's unseen presence in our lives, fostering a spirituality that is robust and rooted in genuine love for Him.
Questions for Reflection
FAQ
Why did Jesus tell His disciples to anoint their head and wash their face when they fast?
Answer: Jesus' instruction to "anoint thine head, and wash thy face" was a direct counter-cultural command intended to distinguish His followers' practice of fasting from that of the hypocrites. In ancient Jewish culture, it was common for those who fasted publicly to neglect their personal hygiene, appearing disheveled or mournful to signal their self-denial and garner admiration. This practice is explicitly condemned in Matthew 6:16, where Jesus states that hypocrites "disfigure their faces that their fasting may be seen by others." By contrast, anointing the head with oil and washing the face were routine daily practices that signified normalcy and well-being. Jesus was essentially telling His disciples to act completely normal, to blend in, and to give no outward indication that they were fasting. The purpose was to ensure that their fasting remained a private act of devotion between them and God, free from any motivation to seek human praise or recognition. The reward for such sincere, private piety comes from God, "who sees in secret" (Matthew 6:18).
CHRIST-CENTERED FULFILLMENT
Matthew 6:17, while giving practical instruction on fasting, ultimately points to the very character and example of Christ, who perfectly embodied the principle of private piety and sincere devotion. Jesus Himself frequently withdrew to secluded places for prayer and communion with the Father, demonstrating a life lived not for public acclaim but for divine approval (Luke 5:16 and Mark 1:35). Unlike the hypocrites He condemned, Jesus' righteousness was an internal reality, flowing from a heart fully surrendered to God's will, rather than an outward performance. His entire life was a testament to seeking the Father's glory above all else, culminating in His ultimate act of obedience on the cross, a sacrifice motivated purely by love and devotion, not by the desire for human applause (Philippians 2:8). Furthermore, Christ's teaching here foreshadows the New Covenant emphasis on the Spirit-led transformation of the heart over mere external religious observance (Romans 2:29). He is the one who perfectly fulfilled the law's true intent, demonstrating that true spirituality is about an authentic relationship with God, seen and rewarded by the Father, rather than a show for human eyes. As our great High Priest, Jesus understands our struggles with outward performance, having been tempted in every way, yet without sin (Hebrews 4:15), and He calls us to follow His example of humble, sincere devotion.