40.
There follows a precept concerning fasting, having reference to that same purification of heart which is at present under discussion. For in this work also we must be on our guard, lest there should creep in a certain ostentation and hankering after the praise of man, which would make the heart double, and not allow it to be pure and single for apprehending God. "Moreover, when ye fast," says He, "be not, as the hypocrites, of a sad countenance: for they disfigure their faces, 1 that they may appear 2 unto men to fast. Verily I say unto you, they have their reward. But ye, 3 when ye fast, anoint your head, and wash your face; that ye appear not unto men to fast, but unto your Father which is in secret: and your Father, which seeth in secret, shall reward you." It is manifest from these precepts that all our effort is to be directed towards inward joys, lest, seeking a reward from without, we should be conformed to this world, and should lose the promise of a blessedness so much the more solid and firm, as it is inward, in which God has chosen that we should become conformed to the image of His Son. 4
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Vultum...videantur; Vulgate, facies...appareant. The Greek has a play on words, aphanizousi...phanosi ("they mar their appearance, that they may make an appearance"). ↩
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Vultum...videantur; Vulgate, facies...appareant. The Greek has a play on words, aphanizousi...phanosi ("they mar their appearance, that they may make an appearance"). ↩
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Vulgate has the singular as the Greek. The Pharisees were scrupulous in keeping fast-days. Monday and Thursday were observed by the strict with different degrees of scrupulosity,--the lowest admitting of washing and anointing the head. (See Schürer, N. Zeitgesch. p. 505 sqq.). The early practice of fasting in the sub-apostolic Church is evident from the Teaching of the Twelve Apostles, which enjoins it before baptism, and on the "fourth day and the Preparation Day" (vii., viii.). ↩
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Rom. viii. 29. ↩