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.

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 , "his face was black", through fastings; and this is said (g) to be the reason of Ashur's name, in Ch1 4:5 because "his face was black" with fasting: yea, they looked upon such a disfiguring of the face to be meritorious, and what would be rewarded hereafter.

"Whoever (say they (h)) , "makes his face black", on account of the law in this world, God will make his brightness to shine in the world to come.''

Now these practices they used,

that they might appear unto men to fast: so that either they did not really fast, when they pretended to it; only put on these outward appearances, that men might think they did; or, not content with real fasting, which they must be conscious of themselves, and God knew, they took such methods, that it might appear to men that they fasted, and that they might be taken notice of, and applauded by them: for their view in fasting was not to satisfy their own consciences, or please God, but that they might have glory of men. Hence, says Christ,

verily I say unto you, they have their reward; they obtain what they seek for, honour from men, and that is all they will have.

(f) Juchasin, fol. 59. 1. (g) T. Bab. Sota, fol. 12. 1. (h) T. Bab. Sanhedrim, fol. 100. 1.

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.