Charles Ellicott Commentary Matthew 6:16

"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." — Matthew 6:16 (ASV)

When you fast — Fasting had risen to a new prominence under the teaching of the Pharisees. Under the Law, there had been only the one great fast of the Day of Atonement, on which people were to “afflict their souls” (Leviticus 23:27; Numbers 29:7), and practice had interpreted that phrase as meaning total abstinence from food. Other fasts were occasional, occurring in times of distress or penitence (Joel 1:14; Joel 2:15), as part of a policy pretending to be religious zeal (1 Kings 21:9, 12), or as the expression of personal sorrow (1 Samuel 20:34; 2 Samuel 12:16; Ezra 10:6; Nehemiah 1:4; and elsewhere).

These fasts were observed with an ostentatious show of affliction that called forth the indignant sarcasm of the prophets (Isaiah 58:5). Sackcloth took the place of the usual clothing, and ashes on the head replaced the usual ointments (Nehemiah 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 was effective as a discipline in proportion to how systematic it was, fixed on the fasts “twice in the week,” as specified in the prayer of the Pharisee (Luke 18:12). The second and fifth days of the week were chosen, connected with the vague idea that Moses went up Mount Sinai on one and descended on the other.

We may note that our Lord does not blame the principle, or even the rule, on which the Pharisees acted. He recognizes fasting, just as He recognizes almsgiving and prayer. He is content to warn His disciples against the ostentation that corrupts all three: the secret self-satisfaction under the mask of contrition, the “pride that apes humility.” The very words, “when you fast,” contain an implied command.

Of a sad countenance — Strictly, of a sullen look; the moroseness of affected austerity rather than of real sorrow.

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, and possibly to the ashes sprinkled on both, so that people might know and admire the rigorous asceticism.