TRV
Translation
King James Version
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.
Complete Jewish Bible
so that no one will know you are fasting -- except your Father, who is with you in secret. Your Father, who sees what is done in secret, will reward you.
Berean Standard Bible
so that your fasting will not be obvious to men, but only to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.
American Standard Version
that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee.
World English Bible Messianic
so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.
Geneva Bible (1599)
That thou seeme not vnto men to fast, but vnto thy Father which is in secret: and thy Father which seeth in secret, will rewarde thee openly.
Young's Literal Translation
that thou mayest not appear to men fasting, but to thy Father who is in secret, and thy Father, who is seeing in secret, shall reward thee manifestly.
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In the KJVVerse 23,301 of 31,102
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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 HippoAD 430
SERMON ON THE MOUNT 2.12.41
Vainglory can find a place not only in the splendor and pomp of worldly wealth but even in the sordid garment of sackcloth as well. It is then all the more dangerous because it is a deception under the pretense of service to God. When one dazzles by immoderate adornment of the body and its raiment or by the splendor of whatever else one may possess, by that very fact one is easily shown to desire ostentacious display. This person deceives nobody by a crafty semblance of holiness. But if, through extraordinary squalor and shabbiness, one is attracting others' attention to one's manner of professing Christianity, and if one is doing this of choice and not merely enduring it through necessity, then one may determine by one's other works whether one is doing it through an indifference toward needless adornment or through ambition of some kind. Indeed, the Lord has forewarned us to beware of wolves in sheep's clothing: "By their fruits you shall know them." Trials of one kind or another that cause these people to lose the very advantages they have gained through their dress or claimed to deny what they sought to gain by it will inevitably reveal whether it is a case of a wolf under a sheep's skin or a sheep under its own. But just as sheep ought not to change their skin even though wolves sometimes hide themselves beneath it, so a Christian ought not try to delight the eyes of others by needless adornment just because pretenders very often assume that scanty garb which necessity demands and assume it for the purpose of deceiving those who are less aware.
Augustine of HippoAD 430
It is usual, therefore, to ask what He means, when He says: But you, when you fast, anoint your head, and wash your faces, that you appear not unto men to fast. For it would not be right in any one to teach (although we may wash our face according to daily custom) that we ought also to have our heads anointed when we fast. If, then, all admit this to be most unseemly, we must understand this precept with respect to anointing the head and washing the face as referring to the inner man. Hence, to anoint the head refers to joy; to wash the face, on the other hand, refers to purity: and therefore that man anoints his head who rejoices inwardly in his mind and reason. For we rightly understand that as being the head which has the pre-eminence in the soul, and by which it is evident that the other parts of man are ruled and governed. And this is done by him who does not seek his joy from without, so as to draw his delight in a fleshly way from the praises of men. For the flesh, which ought to be subject, is in no way the head of the whole nature of man. No man, indeed, ever yet hated his own flesh, as the apostle says, when giving the precept as to loving one's wife; but the man is the head of the woman, and Christ is the head of the man. Let him, therefore, rejoice inwardly in his fasting in this very circumstance, that by his fasting he so turns away from the pleasure of the world as to be subject to Christ, who according to this precept desires to have the head anointed. For thus also he will wash his face, i.e. cleanse his heart, with which he shall see God, no veil being interposed on account of the infirmity contracted from squalor; but being firm and steadfast, inasmuch as he is pure and guileless. Wash you, says He, make you clean; put away the evil of your doings from before my eyes. From the squalor, therefore, by which the eye of God is offended, our face is to be washed. For we, with open face beholding as in a glass the glory of the Lord, are changed into the same image.
Often also the thought of things necessary belonging to this life wounds and defiles our inner eye; and frequently it makes the heart double, so that in regard to those things in which we seem to act rightly with our fellowmen, we do not act with that heart wherewith the Lord enjoins us; i.e., it is not because we love them, but because we wish to obtain some advantage from them for the necessity of the present life. But we ought to do them good for their eternal salvation, not for our own temporal advantage. May God, therefore, incline our heart to His testimonies, and not to covetousness. For the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. But he who looks after his brother from a regard to his own necessities in this life, does not certainly do so from love, because he does not look after him whom he ought to love as himself, but after himself; or rather not even after himself, seeing that in this way he makes his own heart double, by which he is hindered from seeing God, in the vision of whom alone there is certain and lasting blessedness.
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 6:18 concludes Jesus' instruction on the spiritual discipline of fasting, serving as a climactic statement within His broader teaching on genuine righteousness in the Sermon on the Mount. This verse profoundly emphasizes that acts of devotion, far from being public spectacles designed for human applause, are to be private, heartfelt expressions of faith directed solely toward God. It assures believers that the Heavenly Father, who intimately perceives hidden intentions and actions, will openly acknowledge and reward such sincere, unostentatious piety.
CONTEXT
Literary Context: This verse is the culmination of Jesus' teaching in Matthew 6:1-18, which forms a crucial segment of the Sermon on the Mount (Matthew 5-7). Specifically, it follows His instructions on giving alms (Matthew 6:1-4) and prayer (Matthew 6:5-15). The consistent pattern across these three disciplines is a stark contrast between the hypocritical public displays of piety, which seek human recognition, and the genuine, private devotion that seeks only God's approval. Each section ends with a promise of divine reward for secret acts of righteousness, highlighting the Father's omniscience and faithfulness.
Historical & Cultural Context: In first-century Judaism, fasting was a common and respected religious practice, observed both individually and communally. While certain fasts were mandated (e.g., Yom Kippur), others were voluntary, often undertaken on specific days like Mondays and Thursdays. Unfortunately, some individuals, particularly the Pharisees whom Jesus often critiqued, engaged in these practices with ostentatious displays, disfiguring their faces, wearing sackcloth, and strewing ashes on their heads to ensure others noticed their "piety." This public performance was designed to garner admiration and respect from the community. Jesus' teaching directly challenges this cultural norm, exposing the superficiality of outward show divorced from inward sincerity, and reorienting the purpose of spiritual disciplines from human validation to divine communion.
Key Themes: Matthew 6:18 powerfully reinforces several overarching themes found within the Sermon on the Mount and throughout Jesus' ministry. The central theme is Sincerity in Devotion, emphasizing that the heart's motive is paramount in all spiritual acts. This is intrinsically linked to Private Piety, advocating for an intimate, unobserved relationship with God in spiritual practices, free from the desire for human praise. The repeated phrase "thy Father, which seeth in secret" underscores God's Omniscience and Omnipresence, highlighting His perfect knowledge of all things, even the most hidden thoughts and actions (Hebrews 4:13). Finally, the promise that God "shall reward thee openly" speaks to the theme of Divine Reward and Justice, assuring believers that God faithfully acknowledges and blesses genuine acts of faith, whether in this life or the life to come, contrasting with the fleeting praise of men.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Contrast and Repetition. The central Contrast is between two audiences: "unto men" versus "unto thy Father." This fundamental opposition underscores the divergent motivations for religious practice – human praise versus divine approval. Related to this is the contrast between the private, unseen nature of the act ("in secret") and the public, manifest nature of the divine response ("openly"). The Repetition of the phrase "in secret" ("unto thy Father which is in secret" and "thy Father, which seeth in secret") serves to reinforce the critical importance of hidden devotion and God's unique ability to perceive it. This structural repetition also creates a sense of parallelism with the preceding teachings on almsgiving and prayer, establishing a consistent principle for all spiritual disciplines.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 6:18 profoundly shapes our understanding of true worship and discipleship. It reveals a God who values the heart's posture above outward performance, challenging the human tendency to seek validation from peers rather than from the Divine. The promise of an "open" reward from the Father who "seeth in secret" underscores God's perfect justice and faithfulness; no act of sincere devotion, however small or hidden, goes unnoticed by Him. This teaching cultivates a theology of intimate communion, where spiritual disciplines are not burdensome duties but opportunities for deeper relationship with a God who knows us fully and rewards genuine love. It calls believers to a radical authenticity, where their walk with God is not a show but a sacred, personal journey.
REFLECTION AND APPLICATION
Matthew 6:18 serves as a timeless mirror for our souls, inviting us to critically examine the motives behind all our actions, not just spiritual disciplines. It challenges us to ask: Am I serving, giving, praying, or fasting to be seen by others, or to honor God? In a world increasingly driven by public image and social media validation, this verse calls us back to the quiet, profound intimacy of a life lived for an audience of One. It encourages a humble, authentic faith that finds its deepest satisfaction not in human applause, which is fleeting, but in the unwavering approval of our Heavenly Father, whose gaze penetrates beyond superficiality to the very core of our being. Cultivating a "secret" life with God—one marked by private prayer, hidden acts of kindness, and unobserved devotion—is the pathway to true spiritual growth and an enduring reward that transcends earthly recognition.
Questions for Reflection
FAQ
Does this verse mean that all acts of Christian service or worship must be hidden from others?
Answer: No, Matthew 6:18 does not advocate for absolute secrecy in all Christian practices. Jesus Himself performed miracles openly, taught in public, and commanded His disciples to be "the light of the world" (Matthew 5:14). The key emphasis in this verse, and indeed throughout Matthew 6, is on motive. The problem Jesus addresses is not the visibility of the act itself, but the desire for human praise as the primary motivation. When acts of righteousness are done with a pure heart, seeking God's glory and not one's own, they can and often should be visible, so that others "may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). The distinction lies between performing for men and performing before men.
What kind of "reward" does the Father promise for secret devotion?
Answer: The "reward" promised by God is multifaceted and not limited to material or immediate blessings. While God can certainly bless believers in tangible ways, the primary reward here is spiritual and eternal. It includes the deep satisfaction of knowing God's approval, an increased intimacy with Him, spiritual growth, and the peace that comes from a clear conscience before God. Ultimately, it refers to the eschatological reward in the kingdom of heaven, where all hidden deeds and motives will be openly acknowledged and honored by God (Luke 12:2-3; 1 Corinthians 4:5). This divine reward is far more valuable and enduring than any fleeting human praise.
CHRIST-CENTERED FULFILLMENT
Matthew 6:18, with its emphasis on private devotion and the Father's secret sight, finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. Jesus Himself lived out this principle flawlessly, consistently seeking the Father's will and glory above all else, never performing for human applause (John 5:41). He often withdrew to solitary places to pray to His Father in secret (Mark 1:35; Luke 5:16), demonstrating that true power and communion come from unobserved intimacy with God. His entire life, culminating in His obedient sacrifice on the cross, was an act of profound humility and self-emptying, not for human recognition but to fulfill the Father's redemptive plan (Philippians 2:5-8). The "open reward" promised by the Father is powerfully illustrated in Christ's resurrection, ascension, and exaltation to the right hand of God, where He was openly declared Lord and Christ (Philippians 2:9-11; Acts 2:36). Thus, Jesus not only taught the principle of secret devotion and open reward but perfectly exemplified it, inviting His followers to live a life similarly centered on the Father's unseen approval, knowing that their ultimate reward is found in Him.