Fasting

Continuing in the Sermon on the Mount, Jesus said, “And when you fast . . .” (v. 16). Jesus assumed that His disciples practiced fasting as it was expected in the Jews’ religion. “Then the disciples of John came to him, saying, ‘Why do we and the Pharisees fast, but your disciples do not fast?’” (Matthew 9:14). This verse reveals two things: (1) fasting was commonly practice among the Jews, but (2) the disciples of Jesus were not following this custom. In other words, there was biblical fasting to observe, and there was mere religious fasting to be rejected. We have a window into this in the parable of the Pharisee and tax collector (Luke 18:9–14) where the Pharisee boasted, “I fast twice a week; I give tithes of all that I get” (Luke 18:12). This regular ritual fasting was nowhere commanded in the OT but was done to boast one’s “godliness” before others. Jesus and His disciples did not observe this practice, as the disciples of John observed. On the other hand, corporate fasting was expected of all Jews on the Day of Atonement and at various times for personal and national reasons, as we shall consider.

Fasting, as a spiritual discipline is not found in the NT epistles but only in the Gospels and Acts. This raises the question of whether it should be of concern to Christians. Praying is unquestionably expected (1 Thessalonians 5:17); however, there is no such command for fasting. It is my opinion that the nature of fasting takes it out of the arena of disciplines. Jesus simply states that fasting must be private and before the Father only (Matthew 6:17, 18).

In Acts fasting and prayer are often intimately connected. The church at Antioch worshiped the Lord with fasting and praying. While they were thus engaged, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). They obeyed and “after fasting and praying they laid their hands on them and sent them off” (v. 3). This passage is particularly important to our understanding of this neglected practice among the churches. The church worshiped with fasting and prayer, the context intimating that the church was burdened to ascertain divine direction to get the gospel that had so transformed their lives out to the rest of the world.

The book of Acts records the infant church’s seeking to fulfill the great commission to make disciples (Matthew 28:18–20) without the guidance of the NT Scriptures. Now that we have the complete NT, perhaps the need for dependence on the Spirit has lost its urgency. Rather than shrug off what we have afore neglected without conviction, this we should actively pursue because Jesus clearly said, “When you fast.”

Prayer is a work of the Spirit of God. Spiritual warfare demands “praying at all times in the Spirit, with all prayer and supplication” (Ephesians 6:18). Jude’s call to perseverance includes “praying in the Holy Spirit” (Jude 20). Romans 8:26 points to our hope of future glory with the promise that “the Spirit helps us in our weakness.” There is no praying to the Father unless the Spirit enables. We can “pray,” but without the Spirit our words get no attention in heaven. Fasting is the same. Some have suggested that it is only as we are overwhelmed with burden that we simply do not eat, but I would argue that we are not sensitive to the leading of the Spirit to do so. Prayer and fasting must be Spirit-enabled as it was in Antioch. Our lack of fasting ought to cause us real concern and drive us to seek God’s will on the matter.

The Forgiven Forgive

We closed the previous lesson with an observation that the last two petitions of the Lord’s Prayer (Matthew 6:13) are related to forgiveness of debts (v. 12)—temptation and deliverance from evil (bad things, trouble, or pain) or the evil one, Satan (Matthew 13:9). The evidence for this is the word for (gar, a primary particle showing cause or reason for something), beginning verse 14; thus, verse 13 must relate to verse 12.

The subject of verses 14 and 15 explains why forgiving others their debt obligations is necessary. The significant difference in the admonition between verse 12 and verse 14 is the change from debts to trespasses. Some English translations have variously translated the Greek as sin, transgression, offense, or wrongdoing. The immediate context clearly warrants understanding of debts to be wrongdoings that cause offenses. The question before us now is why forgiving offenders is necessary to being forgiven by the Father?

An offense is a debt that the offender owes to the offended. We are indebted to the Father as He forgives our trespasses against Him. This grace should then be reflected in our forgiveness of those who trespass against us. Indeed, our ability to forgive others comes only as we seek grace from our Heavenly Father. This forgiveness, enabled by grace, is more an emotional release to love the offender than actual forgiveness, which requires confession. This explains the need to ask the Lord to protect us from the temptation to harbor grudge, hate the offender, and seek retaliation, which allows the evil one to gain advantage. This freedom also provides the grounds for reconciliation.

Still, we struggle with forgiving others, especially if there is no effort on their part to seek restoration. How do we obey the Lord and continue to love them? What if the offenses are very grievous and beyond the pale? We are to love them as enemies (5:38–48). Although we are still in the flesh, tend to protect self, and get carried away by our emotions, we must forgive others because we are unconditionally forgiven by our Heavenly Father.

A powerful truth that underlies this prayer is largely ignored by most who read or repeat the prayer. That truth is that a forgiven person loves (Luke 7:47). He loves Christ to such an extent that forgiving others is almost automatic. Here Jesus lays down hard facts: a forgiving heart is a forgiven heart. One who refuses to forgive knows nothing of the love and forgiveness of God (Matthew 18:21–35).

Finally, can one really forgive another unless repentance and confession is made to the offended? In Matthew 18:21 Peter’s apparent frustration over repeated forgiveness reveals another issue, trust. The offender was given opportunity to repeat offenses most likely because he was trusted when he should not have been. When we forgive but continue to feel troubled, it may not be a lack of forgiveness but of trust. Even if one is forgiven an offense, that person cannot be trusted without repentance and observable change. Peter reveals the emotional strain associated with this problem, and Jesus informed him that his responsibility was to release the offender emotionally.

A Clear Duty

The U.S. debt-based economy makes it possible for people to have more but to owe more on what they possess. Under normal circumstances people manage their finances adequately. However, when something catastrophic occurs, many are ruined in a heartbeat. Wisdom argues that it is better, if possible, to have little or no debt. In fact, Scripture instructs Christ-followers to “owe no one anything, except to love each other” (Romans 13:8).

Paul connects loving others with financial responsibility. It is loving to “pay to all what is owed to them” (Romans 13:7). Keeping up with one’s financial obligations is a moral duty, but believers also have a greater obligation to Christ’s new commandment: “Love one another: just as I have loved you, you also are to love one another” (John 13:34). Paul shows that this duty fulfills the law (Roman 13:8).

The more relevant question is how this information connects with the fifth petition, “Forgive us our debts” (Matthew 6:12). The Greek noun (opheilema), translated debts, simply refers to what is owed to another. Jesus takes a financial term and uses it metaphorically of trespasses (lapses of uprightness) or offenses. “For [to explain this] if you forgive others their trespasses [lapses in uprightness], your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14, 15). To forgive someone is to release them from their debt obligation. We have plenty of debt to God of which we are mostly unaware due to our ignorance of what God expects of us.

In the Lord’s Prayer we are to ask God to release us from these debt obligations. These offenses are, more often than not, omissions. We offend others more often by what we fail to do for them than the sins we might commit against them. Because of the flesh (that we are required to kill everyday through the Spirit, Romans 8:13), we tend to be more focused on ourselves than on others. About this Paul wrote, “So, then, brothers, we are debtors” (Romans 8:12). Debts are not so much overt sins against others as failures to glorify God as salt and light. Believers fail to “shine before others,” having no good works that may be seen to glorify the Father (Matthew 5:14–16). These omissions can be forgiven only as we forgive the offenses others have committed against us.

Why would the Lord condition forgiveness in that way? First, this request is not for salvation and forgiveness leading to eternal life. This request is family business between brothers and sisters in Christ. These “saints” are duty-bound to “hallow” (make holy) their Father’s great Name and so glorify Him in the earth as kingdom citizens doing the will of God.

Second, the last two petitions connect to this debt. This is seen by the explanation of verses 14 and 15. Thus, we must not misread the sixth petition as suggesting that God tempts or causes temptation (James 1:13), but see it, rather, as rhetorical, asking protection from failure to love others and, so, cause them harm (evil). “By this all people will know that you are my disciples, if you have love for one another” (John 13:35).

Debts Forgiven

The second request (of four, Matthew 6:9–13) having to do with the petitioner’s needs is a request to have one’s debts forgiven. Debt is defined as something owed or due, and becomes a problem, a failure, when it is not paid. Since one’s sinful flesh makes full obedience impossible, a debt to God is incurred. The only thing one can do is to ask acquittal for the failure. The Bible defines sin in terms of guilt, not failure. So, the reference here is to failure, not sin.

All God’s creatures owe Him sincere and perfect worship, which is evidenced by earnest and perpetual obedience to His Word and will. None can ask to be released from these obligations. Since one’s sinful flesh makes the full payment of this debt impossible, the only thing one can do is to ask acquittal for failure.

Paul argued, “So then, brothers, we are debtors” (Romans 8:12). How so? Paul explains, “If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:13, ESV). Paul’s discussion here (Romans 8) ties it to the Lord’s Prayer by the principle that underlies both. The principle is expressed in the first petition, “Hallowed [to cause to be revered and respected] be your name,” a request instituted by the divine/human connection in creation. Humans were created to glorify God by doing His will in the earth.

Jesus previously addressed the blessedness of those who are persecuted for righteousness sake (Matthew 5:10, 11). He then stated the cause of the persecution: “You are the salt of the earth. ... you are the light of the world. ... Let you light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (vv. 13, 14, ESV). In other words, earnest and perpetual obedience to the heavenly Father by His children is the means whereby they reflect His holiness and hallow His name; and, for which they will be persecuted by those who love sin and darkness.

Believers fail to glorify God when they live according to the flesh, by which they incur debt to God. Therefore, they must ask forgiveness. This failure also involves sin, as is clear in Luke’s version: “Forgive us our sins, for we ourselves forgive everyone who is indebted to us” (Luke 11:4). To sin is to “come short of the glory of God” (Romans 3:23) through violation of God’s law (1 John 3:4); debt is what one owes another due to the failure of obligation. Jesus took on Himself the wrath incurred by the sins of His people and, in so doing, He canceled their debt also. “God made alive together with him, having forgiven us all our trespasses [offenses], by canceling the record of debt that stood against us with its legal demands” (Colossians 2:13, 14, ESV).

Paul gives a fuller development of the means whereby believers can hallow His name. “For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:14–16, ESV). Is there not a clear correlation here with the Lord’s Prayer?

Daily Bread

Returning our attention to the model prayer, we note that it consists of seven petitions; the first three relate to their God (three being the divine number) and four concerning the personal needs of the ones praying (four being the number of creation). The fourth petition briefly addresses the believer’s concern about daily needs: “Give us this day our daily bread” (Matthew 6:11a).  This brief statement is the only part of the prayer that relates to one’s physical needs. It does not ask for weekly or monthly bread. It does not seek permanent security for life. Later in the passage, Jesus developed the folly of unwarranted concern over these necessities (vv. 25–34). “Do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” (v. 25). Christ-followers are to leave the concerns about their daily needs in the hands of their loving Heavenly Father.

Bread is used symbolically of what is necessary to sustain life, both physically and spiritually. Jesus called Himself the Bread of Life (John 6:35, 51). John 6 records the miraculous multiplication of a boy’s simple lunch of five biscuits and two sardines by which a hungry multitude was fully satisfied. Afterward, the people sought Him out again, but He rebuked them, “You are seeking me, not because you saw signs [proof of my Messianic office], but because you ate your fill of the loaves” (John 6:26). In other words, the people were not seeking Jesus to be their Savior and Lord; they just wanted the food He could provide for their empty stomachs.

People generally tend to be far more concerned about their physical wellbeing than their status with God. The gospel is about eternal life. Although one needs food, raiment, and shelter in this life, these things have only temporary value if one does not have eternal life. “Our daily bread doth but fatten us as lambs for the slaughter if our sins be not pardoned” (Matthew Henry). Therefore, Jesus urged, “Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you” (John 6:27).

The will of God, for which we are to pray in the third petition, was the driving consideration of the Savior’s life. He said, “I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:38). God’s will must likewise be the motivation of all He creatures. Jesus concluded, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:40). Eternal life is the greatest need and Jesus is the Bread that satisfies that need. “This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh” (John 6:50, 51).