John Lightfoot on Matthew 6:17

[But thou, when thou fastest, anoint thine head, &c.] For those that fasted neither anointed themselves nor washed. "On the day of Expiation it was forbidden to eat, to drink, to wash, to anoint themselves, to put on their sandals, to lie with their wives. But the king and the bride may wash their faces, and a midwife may put on her sandals." See the Babylonian Gemara here. See also the Babylonian Talmud in the tract Taanith, concerning other fasts, and the fasts of private men.

They were wont to anoint their bodies and heads upon a threefold reason:

I. For finer dress. "Anointing is permitted to be used on the sabbath, whether it be for ornament, or not for ornament. On the day of Expiation both are forbidden. On the ninth day of the month Ab, and in the public fasts, anointing for dress is forbid; anointing not for dress is allowed."

II. They anointed themselves often, not for excess, or bravery, or delight, but for the healing of some disease, or for the health of the body. He that is troubled with the head-ache, or on whom scabs arise, let him anoint himself with oil.

"A tradition of the Rabbins. It is forbidden [in fasts] to wash a part of the body, as well as the whole body. But if it be defiled with dirt or dung, let him wash according to the custom, and let him not be troubled. It is also forbidden to anoint a part of the body, as well as the whole body: but if a man be sick, or if a scab arise on his head, let him anoint himself according to the custom."

Hence, when the apostles are said "to anoint the sick with oil, and to heal them," Mark 6:13, they used an ordinary medicine, and obtained an extraordinary and infallible effect.

Hence that of St. James, chapter 5:14: "Let the sick man call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord": that is, to that ordinary medicine, namely, anointing for recovery of health, let the prayers of the ministers of the church be used.

III. They used sometimes a superstitious anointing of the head, and nothing differing from magical anointing: He that mutters, let him put oil upon his head, and mutter. this muttering is to be understood concerning the manner of saying a charm upon the wound, or some place of the body that feels pain; muttering over the wound; of which mention is made in the tract Sanhedrim. Mention also is made in the tract Schabbath now alleged, that some used this enchanting muttering in the name of Jesus: "One being sick, a certain person came to him, and muttered upon him in the name of Jesus of Pandira, and he was healed." And a little after; "R. Eliezer Ben Damah was bitten by a serpent. James of Capharsam came to heal him in the name of Jesus: but R. Ismael permitted him not," &c. See Acts 19:13.

If the words of James before alleged be compared with this cursed custom, they may well sound to this sense; 'It is customary for the unbelieving Jews to use anointing of the sick joined with a magical and enchanting muttering; but how infinitely better is it to join the pious prayers of the elders of the church to the anointing of the sick!'

20-24. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot

[If thine eye be single. If thine eye be evil.] That the business here is about a covetous, or a not covetous mind, may be gathered,

I. From the context on either hand: for, verse 20, 21, the discourse is concerning treasures either earthly or heavenly, and, verse 24, concerning serving either God or Mammon.

II. From a very usual manner of speech of the nation. For a good eye, to the Jews, is the same with a bountiful mind; and an evil eye is the same with a covetous mind. "This is the measure of the Truma" (or, of the oblation yielded to the priests), A good eye yieldeth one out of forty; that is, the fortieth part. "The school of Shammai saith, One out of thirty. A middling eye, one out of fifty. And an evil eye, one out of sixty. He that gives a gift, let him give with a good eye: and he that dedicates any thing, let him dedicate it with a good eye." See Matthew 20:15. Hence covetousness is called the lust of the eyes, 1 John 2:16. Therefore our Saviour shows here with how great darkness the mind is clouded and dimmed by covetousness, and too much care of worldly things.