Matthew 6:16-18 (NIV) “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. 17 But when you fast, put oil on your head and wash your face, 18 so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.
So far in Matthew 6 (verses 1-18) Jesus has been speaking to three fundamental practices of spiritual life for the ancient Israelite: giving, praying, and now fasting. Two standardized statement’s structure Jesus’ teaching on these three acts of piety. Following each description of the hypocrites who desire to be seen and honored in public, Jesus says, “Truly I tell you, they have received their reward in full” (Matthew 6:2, 5, 16). In contrast, Jesus admonishes his followers to act in secret before the one who is unseen. Each of these admonitions contains the promise “your Father, who sees what is done in secret, will reward you” (Matthew 6:4, 6, 18). This contrast between lust for public recognition and anonymous piety highlights a distinguishing characteristic of the surpassing righteousness of the kingdom of heaven.
The Old Testament commanded fasting on the Day of Atonement (Leviticus 16:29-31; 23:32; Numbers 29:7) the command in these passages was to “deny yourselves” (NIV) or “afflict your souls” (NKJ). During the Exile, the Israelites expanded the practice of fasting. Though the prophet Zechariah rebuked them for doing it with wrong motives (Zechariah 7:3-5 and 8:19).
By the 1st century fasting took a leading place in devotion under the Law. The Pharisees typically fasted twice a week (Luke 18:12). The hypocritical scribes and Pharisees wanted to make sure that everybody knew they were fasting, so they would have a sad countenance and disfigure their faces so their agony of fasting would be evident to all. The Pharisees had a reputation as the most strictly religious people in Israel and they were intensely proud of that status.
The information we have about the Pharisees derives from three sources: Josephus, the New Testament, and possibly the later rabbinic writings known as the Mishna, which may contain some earlier teachings of prominent Pharisees. The origin of the Pharisees probably dates to the time of the Maccabean Revolt or shortly thereafter (mid-second century BC).
Scholars recognize that the destruction of Jerusalem in 70 A.D. brought about a paradigm shift in the religious organization of Judaism. After 70 A.D, the Pharisees became the dominant religious influence in Judaism, while the Sadducees virtually disappeared. Prior to 70 A.D., the Pharisees were a minority group within Judaism, although one that wielded great influence and popularity with the masses. Scholars debate whether the Pharisees were primarily a political or religious reform movement, yet such debates represent more of a modern distinction than an ancient one. Politics and religion were thoroughly intermingled in the first century and the Pharisees represented both. All sources agree that the Pharisees’ main concern was the interpretation of the Mosaic Law and its application to all areas of life.
In contrast to the Sadducees, who restricted religious observance solely to the written law of Moses, the Pharisees supported a twofold law, written and oral. The oral law was a collection of oral traditions external to the law of Moses that were designed to enhance religious observance. Despite this pious focus, the Pharisees were politically influential and protective of their power. The evaluation of the Pharisees in the New Testament is far from uniform. The Pharisees come off less negatively in Luke and Acts than in Matthew, Mark, and John. The most thoroughly negative portrayal of them belongs to Matthew, which represents them as religious hypocrites and violent enemies of Jesus.It these hypocrites Jesus is targeting in the Sermon on the Mount.
Matthew 6:16 (NIV) When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. When hypocrites receive the admiration of others for these “spiritual” efforts, they receive all the reward they will ever get (Matthew 6:2). In contrast, Jesus instructed his original audience when fasting, to make the fast something of a secret before God.
Jesus is again calling out some of Israel’s religious leaders as hypocrites. Many of their religious practices were merely performances to earn the praise of other people (Matthew 6:1-5). Jesus has already taught His followers not to call attention to themselves in public when they give to the needy (Matthew 6:3-4) and when praying publicly (Matthew 6:6). Jesus wasn’t condemning those activities but rather he was speaking to the reasons behind why they were being practiced. Why are you giving? Why are you praying in public?
Now Jesus begins to apply the same basic lesson to fasting. Fasting involved abstaining from food and other activities to focus on worship, confession, or specific prayers to God just like Jesus did in Matthew 4:1-2. Fasting was a regular part of worship for faithful Israelites. The law required fasting once a year on the Day of Atonement, though other seasons of fasting had been added to the Jewish calendar over time. In addition, individuals might fast to indicate repentance before God or to bring special requests to Him in times of great need (see Esther 4). In Jesus’ era, some religious leaders made a point to do this very publicly.
To make sure everyone knew they were fasting, these men would walk around looking “gloomy” and “disfigure” their faces. The KJ, NIV, and ESV say “disfigure” while the NASB uses the term “distort.” The Greek word translated here is aphanizo (906). It means to destroy, disfigure, to perish, vanish, or disappear.
How did they do that? They did not anoint and wash themselves as usual: they were uncombed, filthy, unpleasant, and haggard. It is said that they were often in thehabit of throwing ashes on theirheads and faces; and this, mixing with their tears, served still further to disfigure their faces. In other words, these religious hypocrites went to great lengths to appear as if they were really doing something spiritual, but it was all just for show. They wanted to make sure that everyone knew they were fasting. This quest for publicity worked. People saw them, understood they were fasting yet again, and gave them credit for being highly devout. But Jesus said that human approval would be their only reward.
Matthew 6:17 (NIV) But when you fast, put oil on your head and wash your face… Again, Jesus was not condemning fasting. It was commanded in the law of Moses, and remember, Jesus’ original audience were Judeans (Israelites) who were under Mosaic Law. Jesus assumed they were practicing this spiritual discipline. What Jesus is condemning is fasting that’s insincere, fasting that is done simply to appear more spiritual than others. Just like he condemned acts of charity and acts of public prayer that were not genuine.
In Matthew 5, we saw Jesus give many examples which showed that inner thoughts and attitudes could be sins, as much as words and actions. Here, he continues to show that even good actions cannot be truly righteous unless they come from pure motives.
Jesus tells his original audience that when they fast, they should do it without announcing it. That doesn’t mean no one at all can know. It simply means they shouldn’t advertise their fast. The Pharisees were making a show out of their fast, so other people would see how much they were suffering.
Jesus tells His followers not to put on those artificial signs—to not deliberately call attention to their fasting. Fasting should not be motivated by the praise of other people. Instead, they should do what they normally do, groom themselves in an appropriate respectable manner.
In verse 18 Jesus gives the reason behind his command in verse 17 so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you (Matthew 6:18 NIV). This is along the same lines as his instruction in Matthew 6:3 “do not let your left hand know what your right hand is doing…”
God notices when faithful people meet the needs of others, or pray or as stated now, practice fasting. God is watching and sees when His people honor Him in their hearts even if nobody else ever knows it. Since God is the only one we should seek to please, he is the only one who needs to know.
Jesus goes even further: Not only does God see; He rewards such behavior. Jesus emphasizes over and over in His teaching that God cares as much about the hearts and motivations of His people than their outward actions. This is a major theme of the Sermon on the Mount, and especially the teachings given in chapter 5.
It’s hard to estimate how this teaching must have affected the original audience. These people had lived their entire lives under a performance-driven religious system where all that mattered was outward actions. Image, reputation, honor, and shame were all that mattered. That’s not how the law given by God was supposed to work, but that was how it had come to be practiced.
Many people today take these verses in Matthew 6:16-18 and say that fasting is something that Christians should be doing today. Taken out of context, the first few words of verse 16 “When you fast” would seem to support their argument. But we must remember that Jesus was speaking as one under the Law to those who were still under the Law. And his overall point was not fasting but rather motivation behind spiritual acts in general. Jesus was correcting the teaching and practice of Israel’s hypocritical religious leaders.
Is fasting a requirement for Christians today? The short answer is, no it is not. That does not mean, however, that fasting is wrong. Fasting is still acceptable to God when a Christian pursues it with the right heart. However, it brings God disfavor when taken in the wrong action. But let’s take a closer look at this spiritual discipline as we seek to grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18).
One thing to consider concerning Old Testament worship is that it was given specifically to old covenant Israel. Romans 9:4 (NIV) the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises.
The worship we read about in the Old Testament was specifically for old covenant Israel. We, as Christians are part of the new covenant and nowhere following Jesus’ resurrection are we commanded to fast.
It’s important to remember that we have a new Temple and that we are part of a new Priesthood (1 Corinthians 6:19-20; 1 Peter 2:9-10). Christ dwells in our hearts through faith (Ephesians 3:17). New Testament books like Hebrews and Galatians tell us not to go back to the old system of worshipping God. Jesus has made the old way of sacrificing and worshipping obsolete.
However, while we are not commanded to fast, as the Israelites were, there are examples in the first century church where fasting is mentioned and was practiced, and those passages deserve our attention when looking at this topic. Let’s start with the passages where not all the translations mention fasting.
1 Corinthians 7:5 (NKJ) Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. All the KJ translations (KJ, NKJ, 21st century KJ) as well as the 1599 Geneva Bible include fasting along with prayer as a legitimate reason for married couples to abstain, for a time, from intimacy. This would lead some to believe that Paul, inspired by God, was commanding fasting for those in the church at Corinth, which included both Jews and Gentiles. But if you use something other than a KJ or 1599 Geneva fasting is not mentioned in 1 Corinthians 7:5.
The ESV, CSB, NIV, and NASB all read the same, “devote yourselves to prayer.” In fact, most Bibles do not even include the term fasting in the footnotes for this verse. Why? Because the Greek term for fasting is not found in any of the earliest manuscripts.
Most scholars argue against the authenticity of fasting being a part of the original text at all. In fact, most scholars agree that the term for “fasting” was added to the Greek text around the 7th century for ascetic concerns. Therefore, many of the newer translations do not include it, not even in the footnotes.
2 Corinthians 6:5 (NKJ) in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings… Again, the KJ lists “fastings” in 2 Corinthians 6:5. The NIV, NASB, CSB, and ESV all use the term “hunger” instead of fasting. The Greek term translated here is nesteia (3763) which could mean fasting, or simply going without food. Based on the context Paul was not speaking of fasting in the traditional sense but rather talking about how there were times he had to go without food. Slide 16 We see the same thing in 2 Corinthians 11:27: (NKJ) in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness— Again the KJ uses the term “fastings”. The Greek term translated here is limos (3350) which means hunger, famine, or starvation.
Again, based on the context, Paul is not referring to “fasting” in the traditional sense, if at all. The KJ does a poor job of translating this word. The NASB translates this as “often without food” while the NIV reads “often gone without food”.
However, there are two recorded instances, both in the book of Acts, of Christians practicing the spiritual discipline of fasting. Acts 13:2 (NIV) While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” In this case, all of the major translations list fasting. The Greek term translated here is “nesteuo” (3764) which means to fast or to go without food.
Obviously from the context, Luke, inspired by God, is referring to the practice of fasting. “They” in verse 2 refers to prophets and teachers in the church at Antioch. Apparently fasting, at least in this instance, was part of their practice.
Acts 14:23 (NIV) Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust. Again, all the major translations use the word “fasting”. In this case it is from the Greek word “nesteia” (3763) which, like nesteuo in Acts 13:2, refers to fasting or going without food. And based on the context it is obvious that Luke, inspired by God, is referring to the practice of fasting. Paul and Barnabas, in appointing elders in each church, committed those men to service with prayer and fasting.
So, is fasting commanded of Christians, no it is not. Was it practiced by Christians in the first century, yes it was. Judge for yourself if it is something you believe you should practice. Fasting is acceptable to God when one pursues it with the right heart. And if it is something that helps you to draw nearer to God or better discern His will then by all means do it. However, it does not honor God when done to appear more spiritual. Why we do what we do is just as important as what we do and that is the main point of Jesus’ teachings so far in Matthew 6. God, and His will, are what matter, not the opinions of other people. The main point Jesus is making for you, and I is very simple and the NKJ translates Matthew 6:16 best “do not be like the hypocrites…”