Isaiah 58:1-12, Psalm 112:1-10, 1 Corinthians 2:1-16, Matthew 5:13-20.
A). THE NATURE OF TRUE FASTING.
Isaiah 58:1-12.
Surprisingly, the only place where the law of Moses commands fasting is in the “affliction of soul” associated with the Day of Atonement (Leviticus 16:29-31; Leviticus 23:27-32; Numbers 29:7). This is apt, as it immediately associates fasting with repentance and forgiveness. The danger is that even a public solemn fast can be entered into glibly, as a matter of form and ritual, and without sincerity.
There are of course plenty of examples of individuals fasting. Moses famously fasted forty days and forty nights when he received the ten commandments (Exodus 34:28). Elijah similarly went in the strength of the food which he had eaten forty days and forty nights when he visited Horeb, the mountain of God (1 Kings 19:8). Jesus was led by the Spirit into the wilderness where he also fasted forty days and forty nights, and was tempted by the devil (Luke 4:1-2).
David fasted when his child was struck with sickness (2 Samuel 12:16). Ezra the priest fasted on behalf of the people (Ezra 10:6). Daniel fasted on one occasion for “three whole weeks” (Daniel 10:3). Saul of Tarsus fasted three days as he awaited his instructions from the Lord after his conversion (Acts 9:9). Cornelius was fasting just before the commencement of the mission to the Gentiles (Acts 10:30).
It is also significant that the leadership of the church was in the habit of fasting. Paul and Barnabas were sent on their mission from Antioch with prayer and fasting (Acts 13:2-3). Likewise Paul and Barnabas themselves used prayer with fasting when appointing elders in the churches (Acts 14:23).
On occasion the whole company of God's people would fast. There were times of national repentance (1 Samuel 7:6); national mourning (2 Samuel 1:12); and national emergency (Judges 20:26). It would be good if the leaders of nations would take notice of this today!
Religious fasting is clearly commanded by the LORD in the book of Joel (Joel 1:14; Joel 2:12). After the destruction of Jerusalem the dispersed Jews set aside certain fast days for the duration of the exile (Zechariah 7:1-7). Jesus appears to take it for granted that His followers will also fast, but warns against hypocrisy (Matthew 6:16-18).
Fasting is associated with prayer (Psalm 35:13). However, God will not answer the petitions of the unrepentant (Jeremiah 14:12). Isaiah 58 also addresses the problem of hypocritical fasting.
Uniformity of worship can sometimes obscure the righteous from the unrighteous, the sincere from the insincere worshippers of God. There is no doubt as to the presence of outward conformity in the opening two verses of our chapter, but there is an underlying irony in the phraseology.
God's people are seen and heard to be “crying aloud,” but have yet to discover their transgression. They behave as if their righteousness was not in dispute, and yet they have forsaken the ordinance of their God (Isaiah 58:1-2).
There is a difference between praying and “saying prayers.” It is the difference between engaging with God, and acting out a sham. This is the root of the word “hypocrisy,” and even as Christians we must be wary of it.
“When you fast,” says Jesus, “be not as the hypocrites” (Matthew 6:16). They make every appearance of fasting, but their hearts are not right. They only want the praise of men, and “verily” they have the reward they desire!
When we are only going through the motions of true worship it is easy to blame God when things go wrong. “We did our part,” we say, and we presume that therefore God should do His part. We want to find fault with our covenant God, yet it is He who finds fault with us (Isaiah 58:3).
The fast day, He accuses, is no different from any other day. We treat it as we do the Sabbath, working (Isaiah 58:3), doing our own thing, finding our own pleasure and speaking our own words (Isaiah 58:13). There is ongoing strife and debate, exploitation and argument, just like any other day (Isaiah 58:4).
God knows the difference between true fasting and false. True repentance is a gift from God, and a profane person may well fall short of finding it even though they seek it, like Esau, with tears (Hebrews 12:17). No amount of grovelling and genuflection will hide the inward nature of a hypocrite (Isaiah 58:5).
True fasting will lead the liberated soul to seek relief and liberty for others (Isaiah 58:6). After all, the gift of forgiveness is a gift to be shared (1 John 2:1-2). This is basic to the gospel, where deliverance is proclaimed to the captives (Luke 4:18).
When the Babylonians were outside the walls of Jerusalem, the King of Judah made a covenant with his people that they should set free their Hebrew slaves. The princes and the people obeyed, probably because it meant they had less mouths to feed during the crisis, but when the enemy withdrew the slaves were brought back into subjection (Jeremiah 34:8-22). The whole transaction was thus shown to be hypocritical.
True fasting will give out bread to the hungry, shelter the outcast, and clothe the naked (Isaiah 58:7). This is “pure religion and undefiled” (James 1:27). These things will make the difference between the righteous and the unrighteous on the day of judgement (Matthew 25:31-46).
When our approach to God is sincere, then we will enter into the fullness of the covenant blessings for which we yearn. There is light and liberty, health and healing, righteousness and sanctification, and the LORD will go before us and be our rear-guard (Isaiah 58:8). We who have heard His call and answered, “Here am I LORD, send me” (Isaiah 6:8) will now call on Him, and He will answer “Here am I” (Isaiah 58:9).
When our “religion” consists in more than outward rituals, and our deeds follow our souls in pity to the poor, then the LORD will guide us, provide for us, and make our land as a watered garden (Isaiah 58:10-11). This is a spring from which not only do we draw water for ourselves, but in a surfeit of abundance we shall have more than sufficient for others also. The only wealth which we properly desire is the type of prosperity which spreads itself abroad for the benefit of others.
There is a promise of blessing for those who keep the true fast, repent and walk in God's way. Their children shall rebuild the old waste places, and they shall dwell in the paths of righteousness. The breach in the covenant shall be repaired (Isaiah 58:12).
Furthermore, those who keep the Sabbath and the fast days not out of custom but out of a changed heart and a new life, will find their delight where they have sought it: in the LORD. They will reap the benefits of heavenly citizenship even whilst they are still here upon the earth (Isaiah 58:13-14). Then at last they shall enter into the fullness of their salvation in the glory hereafter.
B). WHO STANDS IN AWE IS BLESSED.
Psalm 112:1-10.
Like its immediate predecessor, Psalm 112 is an acrostic poem, using the 22 letters of the Hebrew alphabet in order as the opening letter of each line. This can best be represented in English by:
“Alleluia.
“Blessed is the man…” (Psalm 112:1).
The blessings arise from the ‘fear of the LORD’ which is the ‘beginning of wisdom’ (Psalm 111:10). This is the definition of what it is to be “upright” (Psalm 112:2). Such reverential awe delights in the works of the LORD (Psalm 111:2), and in His commandments (Psalm 112:1).
The blessings and virtues of the righteous reflect the works and attributes of the LORD. The works of the LORD are great (Psalm 111:2); the seed of the upright shall be mighty (Psalm 112:2). The blessing passes on to future generations (cf. Deuteronomy 7:9).
“Wealth and riches” accrue to the righteous (Psalm 112:3). We might imagine this is not true to experience, but when the books are balanced we will find that virtue has accumulated where vice has dissipated. The person who upon their conversion has also been cured of an addiction (for example), no longer has that particular drain upon his resources, and is better disposed to frugality.
This “wealth and riches” clause should not be detached from the “righteousness which endures” (Psalm 112:3). At this point, the blessing seems proportionate to the virtue. Our “righteousness” has the same durability as the righteousness of the LORD: “for ever” (Psalm 112:3; cf. Psalm 111:3).
The “light rising in the darkness” (Psalm 112:4):
1. The LORD (Psalm 27:1; 1 John 1:5);
2. Jesus (Isaiah 49:6; Luke 2:32; John 8:12);
3. His followers (Matthew 5:14; Acts 13:47).
The dissemination of God’s light by His people is seen in their lifestyle (Psalm 112:4). The LORD’s gracious provision (Psalm 111:4-5) is echoed in the generous dealings of the good man (Psalm 112:4-5). Neither does this in any way diminish him (Psalm 112:6; cf. Proverbs 11:24).
Yet “wealth and riches” (Psalm 112:3) does not exempt the recipient of the blessing from “evil tidings” (Psalm 112:7) - and the true believer is sometimes challenged anew as to where, or in whom, we are placing our trust. When bad news does come, the good man’s heart remains steady, and fear is vanquished (Psalm 112:8). Those who persevere will be triumphant.
The upright is finally identified by his attitude to the poor (Psalm 112:9; cf. James 1:27). The righteousness of the righteous is of eternal durability (cf. Psalm 112:3). Future honour awaits him.
As for the wicked, they are angry when they see the “horn” (strength) of the righteous exalted (Psalm 112:9-10). They can gnash all they like, but they will “melt away” (Psalm 112:10). Wickedness embraces nothingness, and shall surely perish.
When we put our trust in the righteous LORD, and aim at a life of piety and morality, we shall not lose our reward.
C). THE HOLY SPIRIT AND THE CROSS.
1 Corinthians 2:1-16.
Paul is at pains to stress the vastly different manner in which he teaches when compared with the peddlers of the wisdom of this age. This does not mean that he lacks wisdom, nor that he is any less capable than the rhetoricians: but that he does not rely upon manipulative speeches, or worldly wisdom, when preaching Christ crucified. The Apostle had come to Corinth in fear and trembling, desiring converts for God, not himself (1 Corinthians 2:1-5).
The Apostles speak of a different kind of wisdom which had hitherto been shrouded in mystery, but which now (in the gospel age) is being revealed to those who will hear. This remained hidden to the rulers of this world: otherwise they would not have crucified the Lord of glory (1 Corinthians 2:6-8).
Paul refers to Isaiah 64:4, which confirms the hitherto hiddenness of God’s dealings (1 Corinthians 2:9).
Only the Holy Spirit can know the deep things of God, but with the coming of the Holy Spirit they have been revealed (1 Corinthians 2:10-12).
This is in fulfilment of Jesus’ promise that God would give us the Holy Spirit (Luke 11:13) - and with Him all good things (Matthew 7:11).
Paul again emphasises that the Apostles did not use words taught by worldly wisdom, but rather the words which they were taught by the Holy Spirit. Thus they were enabled to interpret spiritual things by means of the Holy Spirit (1 Corinthians 2:13).
We can only grasp the significance of the message of the Cross when we receive the discernment which comes with the new birth. The same Holy Spirit who searches the deep things of God is at work in our hearts also (1 Corinthians 2:14-15).
Paul refers to Isaiah 40:13, which asks ‘who has directed the Spirit of the LORD?’
“Who has known the mind of the Lord?” asks the Apostle. Then he makes the audacious comment: “But we have the mind of Christ” (1 Corinthians 2:16).
Elsewhere, Paul prefixes his discussion of the humility of Jesus with, ‘Let this mind be in you which was also in Christ Jesus’ (Philippians 2:5).
This is not super-spirituality, but a daily taking up of the Cross and following Jesus (Luke 9:23).
It is only possible to “have the mind of Christ” (1 Corinthians 2:16) because we have the Holy Spirit.
D). SALT, LIGHT, AND RIGHTEOUSNESS.
Matthew 5:13-20.
I). SALT AND LIGHT.
Matthew 5:13-16.
The metaphors of salt and light follow immediately after Jesus’ profile of the blessed Christian. The meek shall inherit the earth (Matthew 5:5) because meekness is not weakness, but quite the contrary. The peacemakers (Matthew 5:9) are surely not merely sitting at home in their closets contemplating God?
Even the threat of persecution (Matthew 5:10-11) should never drive the church so far underground that we are no longer communicating the gospel through our life and attitudes towards those around us: rather we are to be set on a hill (Matthew 5:14). We are not of this world, but we have a role to play until such time as the Lord sees fit to take us out of here (John 17:15-16). We are to shun evil, but we were never meant to be so heavenly minded as to be of no earthly use, as the saying goes.
Salt (Matthew 5:13) is a particularly useful commodity. Trade is built upon it; wars have been fought over it; taxes upon it have been resisted. Films have even been made about it. Its uses range from being a condiment to being a preservative. At one time no house could do without it.
Pure salt is not necessarily capable of decay, but it loses its savour when mixed with that which is not salt. Other white powders exist on the coasts of the Dead Sea, which may be mistaken for salt. And if the mixture becomes wet, it is the real salt which is dissolved.
If we allow an admixture of non-Christian principles to permeate our lives, then our effective saltiness is lost. The residue of that which has lost its saltiness makes for a good footpath, but little else. The Christian who compromises his testimony loses the respect even of those who used to persecute him.
Light (Matthew 5:14) is also an essential commodity. If you have ever been travelling through the countryside to a town or city, and seen the distant lights of your destination seeming to draw ever closer, then that is the picture which we have here. If the city is built on a hill, then you will not miss it, though you might quite fail to find a small village nestling in a hidden valley.
Likewise in our homes (Matthew 5:15), we tend to have a source of illumination in every room. We do not keep our reading lamps under a rhubarb bucket in the porch (if we have such a thing). Electric lamps are most likely to be on the ceiling, where their light can disseminate throughout the room.
There have been secret Christians - like Nicodemus, and Joseph of Arimathea, in Jesus’ own time - but by and by they must reveal themselves and nail their colours clearly to the mast (John 19:38-42). Jesus is the light of the world (John 8:12; John 9:5), but we have also been commissioned to bear His light to the nations (Acts 13:47). This is done through evangelism, but also through living the life of Christ before men (Matthew 5:16).
Jesus warns us against making a show of our piety before men, in order to be seen of them (Matthew 6:1). This is in order to redress a propensity for theatrical display which gratifies itself with the applause of men. Jesus encourages us to do our works of piety for the glory of God, without drawing attention to ourselves.
However, that is no contradiction of what Jesus says here about letting our light shine before men (Matthew 5:16). In the later passage we are being told not to solicit the praise of men in our “secret” devotions, which are mainly between ourselves and God (Matthew 6:4; Matthew 6:6; Matthew 6:18). In Matthew 5:14-16, as in 1 Peter 2:12, we are being encouraged out of the closet into the public arena so that men might “see your good works, and glorify your Father which is in heaven” (Matthew 5:16).
II). THE KEY TO RIGHTEOUS LIVING.
Matthew 5:17-20.
1. Jesus’ statement is emphatic: - “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17).
The righteousness of God is the Lord Jesus Christ. He is the end of the law, the one to whom the law points and who fulfils the law within Himself (cf. Romans 10:4).
By saying this, He is not abrogating the Old Testament: for it was to these writings that he turned in His recent wilderness struggles with the devil (Matthew 4:4-10).
2. He continues: - “Till heaven and earth pass away,” not one iota, not one dot “shall pass from the law, till all is fulfilled” (Matthew 5:18).
What we have already learned about God in the Old Testament still stands, but comes to greater clarity in the Person of our Lord Jesus Christ.
The types and prophecies reach their fulfilment in Him. Thus He says (in case we missed it), “I am come” (Matthew 5:17)!
He was ‘born under the law’ (Galatians 4:4), perfectly kept the law (Hebrews 4:15), and thereby ‘fulfilled all righteousness’ (Matthew 3:15).
3. Jesus’ attitude to the law is summed up in His instruction to His disciples (Matthew 5:19). We are saved by grace, yes - but we are not free to disobey what God commands. Yet there are those, even in the church, who do just that - and teach others so.
4. Indeed, the disciples are warned that their righteousness must exceed that of the scribes and Pharisees (Matthew 5:20). This too is emphatic. Mere outward conformity will never suffice (1 Samuel 15:22).
Elsewhere, Jesus instructs His followers to obey the scribes and Pharisees, for they sit in Moses’ seat - but do not do as they do (Matthew 23:2-3)! The law still has status in the Christian life - not indeed as a means of salvation, for that it never could be. The difference for us is that we have the indwelling of the Holy Spirit (Ezekiel 36:27) - and thereby the law is now ‘written upon our hearts’ (Jeremiah 31:33).
Christian morality is more than keeping a set of rules and regulations. The Christian character is shaped by our relationship with Jesus, our continual supping with Him in word and sacrament, prayer and devotion (Matthew 5:6). Having been made righteous with the righteousness of Christ (2 Corinthians 5:21), we are thus empowered to be salt and light in the world (Matthew 5:13-16) - and to show forth His righteousness in ours.
