Matthew 6:16 · Bible study
Matthew 6:16 Commentary: Fasting for the Father's Eyes
Greek · 11 what the commentators say
Meaning in one sentence
What does Jesus teach about fasting? This study examines the motivation behind religious duties and the reward from God who sees in secret.
Research Summary
- Meaning: Jesus teaches that fasting is for God alone, not for human approval; the hypocrite’s reward is only the praise they receive on earth.
- Key words: νηστεύητε (you may fast), σκυθρωποί (gloomy), ἀφανίζουσιν (disfigure), φανῶσιν (appear), ἀπέχουσιν (have in full), μισθὸν (reward).
- Main debate: Whether Christian fasting is a mandatory duty or a voluntary discipline (Matthew Henry assumes it is required; Calvin calls it a “doubtful operation” whose value is indirect).
- Theological theme: Secret piety versus public performance, the Father who sees in secret is the true recipient of worship.
- Best use: A diagnostic tool for examining motives in every religious practice, from church attendance to personal devotions.
Translation Comparison
BSB Berean Standard Bible 2020
When you fast, do not be somber like the hypocrites, for they disfigure their faces to show men they are fasting. Truly I tell you, they already have their full reward.
WEB World English Bible 2000
“Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward.
YLT Young's Literal Translation 1898
`And when ye may fast, be ye not as the hypocrites, of sour countenances, for they disfigure their faces, that they may appear to men fasting; verily I say to you, that they have their reward.
Darby Darby Bible 1890
And when ye fast, be not as the hypocrites, downcast in countenance; for they disfigure their faces, so that they may appear fasting to men: verily I say unto you, They have their reward.
Douay-Rheims Douay-Rheims Bible 1899
And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward.
Translations in other languages (10 available)
Y cuando ayunáis, no seáis como los hipócritas, austeros; porque ellos demudan sus rostros para parecer á los hombres que ayunan: de cierto os digo, que ya tienen su pago.
E quando jejuardes, não vos mostreis tristonhos, como os hipócritas; porque eles desfiguram seus rostos, para parecerem aos outros que jejuam. Em verdade vos digo que eles já receberam sua recompensa.
Lorsque vous jeûnez, ne prenez pas un air triste, comme les hypocrites, qui se rendent le visage tout défait, pour montrer aux hommes qu’ ils jeûnent. Je vous le dis en vérité, ils reçoivent leur récompense.
Wenn ihr fastet, sollt ihr nicht sauer sehen wie die Heuchler; denn sie verstellen ihr Angesicht, auf daß sie vor den Leuten scheinen mit ihrem Fasten. Wahrlich ich sage euch: Sie haben ihren Lohn dahin.
En wanneer gij vast, toont geen droevig gezicht, gelijk de geveinsden; want zij mismaken hun aangezichten, opdat zij van de mensen mogen gezien worden, als zij vasten. Voorwaar, Ik zeg u, dat zij hun loon weg hebben.
E quando digiunate, non siate mesti d’aspetto come gl’ipocriti; poiché essi si sfigurano la faccia per far vedere agli uomini che digiunano. Io vi dico in verità che cotesto è il premio che ne hanno.
A gdy pościcie, nie bądźcież smętnej twarzy, jako obłudnicy; szpecą bowiem twarzy swoje, aby byli widziani od ludzi, że poszczą; zaprawdę powiadam wam, odbierają zapłatę swoję.
Также, когда поститесь, не будьте унылы, как лицемеры, ибо они принимают на себя мрачные лица, чтобы показаться людям постящимися. Истинно говорю вам, что они уже получают награду свою.
「 你們禁食 的時候，不可 像 那假冒為善的人，臉上帶著愁容；因為 他們 把臉 弄得難看， 故意叫人 看出 他們是禁食。我實在 告訴 你們，他們已經得了 他們的 賞賜。
And when you go without food, be not sad-faced as the false-hearted are. For they go about with changed looks, so that men may see that they are going without food. Truly I say to you, They have their reward.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 6:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus here condemns using fasting as a performance for human approval. The Greek skuthrōpoi (sad countenance) suggests a sullen, affected gloom, while aphanizousin (disfigure) literally means “to make unseen”, the hypocrites mask their true face that others may notice their piety (Vincent). Barnes notes that the Pharisees neglected washing and threw on ashes to appear haggard. The key verb apechousin (they have received) is a commercial term meaning “to have in full”: the applause of onlookers is their full payment. Calvin calls the promised reward a hyperbolic way of saying God acknowledges genuine fasting, while Matthew Henry and Wesley assume fasting itself remains a Christian discipline, provided it is done “unto thy Father which is in secret.” The core lesson is consistent: the Father’s regard is the only audience that matters.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus condemns using fasting as a pretense to gain human approval and calls his disciples to fast for God alone.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The reward for fasting | All traditions agree that God rewards genuine fasting, and that the hypocrite’s reward is the human praise they seek. | Calvin suggests the promise of reward for fasting is not strictly literal, since fasting is not commanded per se; others see it as a direct promise of blessing. |
| The practice of fasting today | Christians across traditions affirm that fasting can be a meaningful spiritual discipline when practiced with right motives. | Some (e.g., Catholic and Orthodox traditions) include fasting as a formal requirement; many Protestant groups treat it as voluntary, based on Jesus’ assumption rather than command. |
| The identity of the hypocrites | Jesus primarily refers to the Pharisees and scribes of his day, who used fasting for public recognition. | Some commentators extend the warning to any religious person who performs piety for an audience, including Christians in any era. |
| The meaning of “disfigure their faces” | It refers to neglecting normal grooming (washing, anointing, shaving) and adding ashes to appear haggard. | Vincent argues the verb means “veil” or “make unseen”, emphasizing concealment; Barnes and Gill stress the act of making the face “black” or ugly through ashes. |
Historical & Cultural Context
In first-century Judaism, fasting was a well-established religious practice. The Law commanded a single annual fast on the Day of Atonement (Leviticus 16:29, 31), but by Jesus’ day the Pharisees had multiplied fasts to twice weekly, every Monday and Thursday (Luke 18:12). Additional fasts commemorated national tragedies such as the capture of Jerusalem and the burning of the temple (Zechariah 7:3, 5, 8:19). The Old Testament records fasting in times of deep grief: David fasted and lay on the ground when his child was ill (2 Samuel 12:16); Ahab tore his clothes and fasted in sackcloth after Elijah’s judgment (1 Kings 21:27); Esther called for a three-day fast before approaching the king (Esther 4:16). Such fasting was a natural expression of sorrow and penitence (Barnes).
The Pharisees, however, turned fasting into a public display. They deliberately neglected washing and anointing, and sometimes sprinkled ashes on their heads, making their faces “black” (Gill cites rabbinic sources). This outward disfigurement was meant to signal their piety to others. Jesus addresses this distortion within the larger structure of Matthew 6:1, 18, where he teaches about alms, prayer, and fasting as the three principal forms of righteousness in Jewish piety (Lange). His instruction to “anoint your head and wash your face” (v. 17) uses hyperbolical language to stress that the disciple’s normal appearance should not change; the fast is between the believer and God alone (Calvin).
Textual Notes
The supplied sources note no significant textual variants for Matthew 6:16. The verse is stable across major manuscripts. Lange mentions a variant at Matthew 6:1 (δικαιοσύνην vs ἐλεημοσύνην), but that does not affect this verse.
Reception History
Early Christian writings, such as the Didache, assume fasting as a regular practice but warn against hypocrisy. In the medieval period, the church developed elaborate fasting rules, yet preachers repeatedly cited this verse to call for inward sincerity (e.g., Pseudo-Chrysostom). The Reformers, especially Calvin, stressed that external acts of piety are worthless without a right heart, and many Protestant confessions retained fasting as a voluntary discipline for times of need. Wesleyan and Methodist traditions saw fasting as a means of grace, while always grounding it in the secrecy Jesus commands. Across all eras, Matthew 6:16 has served as a counterweight against the temptation to turn spiritual disciplines into a show for others.
Preaching This Verse
Three-Point Outline
- The Assumption of Fasting: Jesus does not question whether his disciples will fast; he guides how. Fasting is a natural expression of grief and a spiritual discipline that remains part of Christian life (Matthew Henry, Wesley).
- The Hypocrite’s Error: The hypocrite’s “sad countenance” and “disfigured face” are props. They seek the reward of human praise, and they get it, in full. The Greek verb apechousin means “to have in full,” like a paid receipt (Vincent). Their reward is terminal.
- The Disciple’s Secret: Wash, anoint, and go about ordinary life. The Father “who sees in secret” is the only audience. His reward is not applause but something far more enduring.
Five-Point Outline
- Religious habits can drift toward performance if we are not watchful.
- Hypocrisy in fasting is especially subtle because it feels humble to look miserable.
- Jesus exposes the Greek wordplay: aphanizousin (disfigure) versus phanōsin (appear), the hypocrites mask their real selves to project a false piety.
- The motive is everything: are we fasting to be seen by people, or to draw near to God?
- God’s searchlight penetrates every mask; the secret place is where true transformation happens.
Illustration Hooks
- The contrast between a “selfie” posted with a Scripture caption and the quiet act of service no one photographs.
- How we talk about our prayer life, giving, or diet as a subtle way to signal our spirituality.
- The difference between a child who cleans their room for a reward and one who does it because they love their parent.
Questions Your Congregation Is Asking
- Is fasting still for today, or was it only for Old Testament times?
- How can I fast without being proud about it or telling others?
- What are the modern ways we “disfigure our faces” to appear spiritual?
Leading a Discussion
This passage is part of Jesus’ teaching on three core religious practices: giving, praying, and fasting. In each case, the danger is turning a sacred act into a performance. Jesus calls us to examine the audience we are trying to impress. Start your group time by asking: When have you caught yourself doing something good just so others would notice?
Discussion Questions
- Read Matthew 6:16, 18. What specific behaviors does Jesus identify as hypocritical?
- The Greek word for “hypocrite” originally meant an actor wearing a mask. What masks do we wear in our spiritual lives?
- Why does Jesus say the hypocrites “have their reward” in full? What kind of reward is that?
- Jesus instructs disciples to “anoint your head and wash your face.” What attitude is he prescribing?
- How does the promise that the Father “sees in secret” change the way you approach private spiritual disciplines?
- In what ways might social media or church culture tempt us to “disfigure our faces” for approval?
- How can we encourage one another toward genuine, secret devotion without making it a competition?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 12:16 | David therefore begged God for the child; and David fasted, and went in and lay all night on the ground. |
| II Samuel 12:21 | Then his servants said to him, “What is this that you have done? You fasted and wept for the child while he was alive, but when the child was dead, you rose up and ate bread.” |
| I Kings 21:27 | When Ahab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently. |
| Nehemiah 1:4 | When I heard these words, I sat down and wept, and mourned several days; and I fasted and prayed before the God of heaven, |
| Esther 4:16 | “Go, gather together all the Jews who are present in Susa, and fast for me, and neither eat nor drink three days, night or day. I and my maidens will also fast the same way. Then I will go in to the king, which is against the law; and if I perish, I perish.” |
| Psalms 35:13 | But as for me, when they were sick, my clothing was sackcloth. I afflicted my soul with fasting. My prayer returned into my own bosom. |
| Psalms 69:10 | When I wept and I fasted, that was to my reproach. |
| Psalms 109:24 | My knees are weak through fasting. My body is thin and lacks fat. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists that true fasting means total abstinence from food, not merely avoiding meat. He dismisses the idea of fasting from sin as absurd, since sin is not food. He also warns that anyone who saves money by skipping a meal during a fast commits an abomination; the food's value must go to the poor.
Barnes' Notes on the Bible Protestant 1832
Barnes roots fasting in the body's natural response to grief: a sorrowful soul instinctively refuses food. True fasting is therefore the genuine outward expression of inner penitence, not an artificial show. Hypocrites overact by making themselves look miserable, but they only reveal their emptiness and earn the human praise they crave.
Calvin's Commentaries Reformed 1564
Calvin distinguishes fasting from prayer and almsgiving: it has no inherent merit and is acceptable only when used as a tool for self-discipline, stirring up earnest prayer, and expressing repentance. The command to anoint the head is hyperbolic, not literal — a warning against affected displays rather than an instruction to dress up.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary draws attention to the Greek wordplay between "disfigure" and "appear" in this verse, arguing that such a pun supports the case for Greek being Matthew's original language. It also clarifies that "disfigure" means leaving the face unwashed, marring one's appearance, rather than hiding it entirely.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that hypocrites deliberately disfigure their faces and appear miserable while fasting, aiming only to be noticed by others. Such outward show earns human approval but nothing more. True fasting is a matter between the believer and God alone.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Jesus here condemns private, self-chosen fasts—like the weekly Monday and Thursday fasts common among the Jews—not the public fasts God had commanded. The hypocrites disfigured their faces with ashes and unwashed skin to make their fasting visible, seeking only human praise, which was the full reward they received.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that hypocrites disfigured their faces not for the act of fasting but to gain a reputation for it. He then warns that the exhausting fasts of the Church of Rome and Romanizing Protestants risk the same motive of seeking human approval rather than God's.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry treats fasting not as a virtue in itself but as a means to prepare the heart for prayer and other spiritual duties. He stresses that Christ here speaks of private, voluntary fasts, not public spectacle, and laments that this self-denying practice, once common among devout believers, is now largely neglected.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the Greek wordplay behind "disfigure": the term actually means to conceal or mask one's true face. The point is that fasting people hide their appearance from others, not disfigure it, so that their fasting is seen only by God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Jesus does not command fasting, almsgiving, or prayer as new duties, but assumes they are already fully established in the Church. The instruction against disfigurement refers to the custom of putting dust and ashes on the head during times of solemn humiliation.