Would you turn with me, please, in your Bibles this morning to the Gospel of Matthew, Chapter 6. Matthew, Chapter 6, we'll be examining more closely, verses 16 through 18. I did have thoughts that the Lord's providence was quite interesting in the light of the fact that many of you may have either playing part or have already purchased the makings of a fine meal tomorrow, celebrating Labor Day, no doubt grilling something out. and having a lovely meal for which you're probably going to overeat. And here we find ourselves today addressing a scripture regarding fasting. However, I soon got over that sense of conviction because I recognize that practically for all of us in this room that I'm aware of, none of us are going without and that any Sunday after this service would probably have been a feast day. And if you are fasting on Monday, then please let me know. We find ourselves looking at a passage and we joke about it somewhat because it is not the subject that is taken up typically among God's people today. It is not the subject taken up in the pulpit typically among God's people today, I don't think. I could be wrong about that. I don't have scientific data. But I know that in many, even those who have written with regard to the Sermon on the Mount, there are those who do not address this passage of Scripture. And it is a fascinating one for us to look at, maybe somewhat convicting to us. However, I hope that we can gain some insight from it and recognize that this passage, where Jesus speaks so specifically about fasting, in reality is not all about fasting at all. When we take this and put it in its context with the larger picture of this sermon that Jesus has been preaching, as we have now been in it for several weeks, beginning with the Beatitudes and just recently bringing ourselves through the conclusion of what has always been referred to as the Lord's Prayer, only it's not the prayer that the Lord prays, it was intended for us as the model prayer. But even as we come to this passage today, we find ourselves that there is something common here in these last few weeks, that Jesus has been taking to task a corrective measure of teaching to those he's addressing on the hillside this day, regarding those things that have always been present in their life, at least always present in the life of the Jewish people. who may have become believers now or about to be. And so he has already addressed issues such as prayer, such as giving, and then now thirdly he will address the issue of fasting. Now, though fasting may not be commonplace or spoken of in our time here today, and we'll hope to explain one of the reasons why that's the case, it apparently, in context, historically, when Jesus was preaching this message, it was very much commonplace among the New Testament people and would remain present even in the New Testament church. as the church begins in its infancy after the death and resurrection of Christ and the coming of the Holy Spirit on the day of Pentecost. So it was not that fasting was not taking place. In fact, Jesus will speak of it as if there is an expectation, not if they will fast, but in fact when they fast that he is concerning himself with. But there is a reoccurring theme here in these three areas that he has already addressed, and that is the great concern over what has happened to these wonderful principle practices, two out of three, commanded in God's Word specifically for everyone to continue to do. But what had happened, even in the days of Jesus' teaching, was there became to be a problem that there were people who were observing religious practices that were in turn becoming religious rituals, ceremonies, and in fact had no greater purpose, it seemed, than to somehow gain merit with God based on what you're doing and gain the attention of men surrounding you so that you might have their praise and honor as well. To this, Jesus does speak specifically, and therefore, though this passage will deal with fasting and we speak to it without question, fasting is a snapshot here that has a teaching surrounding it that impacts everything we do for Christ. There is a teaching and a principle found in it that we can all glean and take with us, no matter our intent with regard to the practice of fasting itself. Would you look with me, please, in Matthew chapter 6, as we examine verses 16 through 18, where the Bible says, moreover, when you fast, do not be like the hypocrites with a sad countenance, for they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting. but to your father who is in the secret place, and your father who sees in secret will reward you openly. Now, this idea of fasting was not limited to the people of God, nor to what we find in Scripture. We have been told historically through the years, through different groups of people, there have been multiple reasons for this principle, this idea of fasting. There were certain pagan groups who apparently have imagined that food was a means by which demons could enter into the body. And so therefore, there were times in their life that they believed that fasting was the only answer to reduce, if you will, the invasion that might be coming through their diet and somehow give them some relief, if you will, to fight off the demons that might otherwise do great harm to them. There were those in religions and cults still today who believe the idea of fasting is one that you do and do it for, especially for the spiritual leaders, They would do it for lengthy periods of time because they believed that it was through this practice that God would bring to them visions, if you will, and insights especially so that they may lead others. So they believed that this was of some spiritual value in and of itself to bring the measure of visions. Interestingly enough, because I know there are some among us in our own fellowship, I think, who have adopted this method either in the past or still do it today. One of the more popular used principles in our diet and our physical well-being today is actually fasting. I believe the technical term is called intermittent fasting that is used with regard to a diet. And so it is perceived that, and some can testify that they've been able to either lose weight or do a better job of maintaining what's going on in their body. It's not my intent here to be critical of that whatsoever. A man who lives in a glass house should never throw rocks, as we say. But having said this, it is important for us to understand that fasting that is spoken about in the Scriptures has always been for a spiritual purpose. And secondly, has never been proposed in Scripture to have some measurable value in and of itself. It is not to say that it's not good for you practically, but in fact, from God's point of view, its spiritual value is very narrow with regard to its purpose and the heart of the person who is carrying it out. You may be surprised, or you may not be, that the only time in Scripture that the fast is commanded by God is the instructions that were given in Leviticus chapter 16. And that was on the occasion in which the people of Israel were commanded by God that on the Day of Atonement, when the high priest would go back behind that curtain, offering up the blood, if you will, on the Day of Atonement for the sins of the people, the people themselves were called upon to carry out a national fast that day. And in fact, by the way, there was no one exempt. It was man, woman, and child. And so this was to happen every year when this Day of Atonement was to occur. However, that command is no longer in place today for us. For as the scripture teaches us, Jesus died on the cross once for all, meaning that his offering of his shed blood on the cross of crucifixion is sufficient for the atonement of all those whom God the Father has given to him. And therefore, we rejoice that there is no need for the high priest to go behind any curtain and offer any blood of an animal. The Bible has revealed to us, and Christ has proven to us, that His sacrifice, that His blood, far superior than the sacrifices of bulls and goats and lambs. So, if we understand this clearly, then we understand that this function, if you will, having not been continually commanded of the people of God, then it distinguishes itself somewhat from where Christ has been prior to this, talking about our giving, talking about our praying. However, from the very beginning of our text this morning, we notice where Christ first turns his attention in verse 16. And that is the wrong way of fasting, if you will. Self-serving fasting, if you will. For he speaks of it in verse 16. He says, moreover, when you fast, do not be like the hypocrites. with a sad countenance, for they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward." Well, we will find that statement with regard to Christ saying they have their reward will be synonymous, not only with those who are so in a group classified as hypocrites, But we'll also see the Lord making the same reference with regard to scribes and Pharisees, religious leaders among them. They will be counted often among those hypocrites. And what his statement will be is, is that they will get their reward. And what does he mean by that? Well, it's twofold in some respects. The reward that they get here on earth, in other words, the recognition they receive, the confidence that they receive from those who are so impressed with their piety and with their religious practice. He said, soak it in because that's all you're going to get. But in fact, the reward that he desires for us to know and to enjoy is not the reward that can be acquired this way. He said, as we look at this fact of what they're doing, he makes a very incredible description that is worthwhile taking up for a point to understand more clearly. And that is, what are they doing that is so self-serving here that the Lord would call them out so easily as hypocrites? Well, it is interesting, and that is revealed to me in certain writings, that the Jews had two approaches to eating. And I think you and I can identify, maybe not in a good way, but identify with them. One was that this idea of food, as it were, was to be used, or the denial of it, to make a display of fasting. Alright, that one's easy. We know we're going to address that in just a moment. There were others who apparently did not want to have anything to do with fasting. So what they did was they created a standard in their lives such that they believed that food was a gift from God. And somehow we were accountable for the food that was provided that we did not eat. Does that not sound familiar to you for a moment? Have you not been in the house when there's food still left in the dish and mom says, hey. There's still plenty over here. And push the idea of eating it. Have we not imposed upon our children to leave nothing less than a clean plate? Where do we get this stuff? So this was one of their interesting defenses here. However, the most prevalent of these, of course, is that of those who wanted to make a display with regard to fasting. And so, they were the most prevalent and they were the ones who were recognized because of how they carried this out. Because unfortunately, as faithful as they were to do it, they were often only doing so out of a sense of self-righteousness and some measure of pride. And thus we go back to what we said at the very beginning of our time together. What were they after? What were they hoping to achieve? It is an idea by which one imagines that they can do something and say that we're doing it for God and have an expectation that God, that we gain some merit with God because we have done so. I used to have what I perceived to have been a lost friend that I knew as a neighbor, and he was in business, and he had this incredible exchange system going on, spiritually. He imagined that in his day-to-day business, when he helped out somebody, when he gave a bigger discount to a widow, if you will, or someone who looked not too wealthy, he believed that somehow he was bartering with God so that for every good deed that he did for somebody, the Lord was going to bring him another more profitable job on the back end. It will always pay off. Of course, this is absolutely inconsistent with anything the Scriptures teach. The Bible does, in fact, say the Lord blesses us. The Bible does speak about prosperity, but it's not defined by what the world thinks is prosperous. When we allow the world to define and measure, if you will, what God's blessings are and are not, we are in absolute big trouble. So the purpose had become to gain merit with God, and of course, they were to score points with men. To give you an understanding of how this might have been taking place. We look at the practice of the Pharisees on a weekly basis. We have a reference in Luke chapter 18 in verse 12. It is the occasion upon when the Pharisee found himself in the temple praying beside a publican down here to the right or to the left. And so when the Pharisee prays, he makes mention of the fact that he is thankful to God of everything he does for God. And he obviously expects God to be thankful for him as well. And so he says, I fast twice a week. Twice in the week. Those are the words he uses. And in fact, there was apparently a practice among many Pharisees that they would do just that. Now, interestingly enough, we're told that they picked out the second and the fifth day of the week to conduct those fastings. And then, if you ask them why these two days, they would tell you that they were somehow associated with the two trips that Moses made to Mount Sinai in receiving the law of God. So, of course, it is significant, and that's the reason why they were doing it. However, if one looked carefully at the counter, it's my understanding, you would find that it often, these days, also hit on what were considered major Jewish market days. Now, what does that mean? Well, have you ever been to one of our local farmers markets? This is much bigger than that, but it's an idea. What happens is that there are people who are coming into the city to sell their produce, to sell the things they have. And when they come into the city, everybody else comes into the city. So interestingly enough, the Pharisees decided to fast on the two days a week when more people were in the city so that they could see them fasting. You say, what do you mean, see them fasting? How could it be so obvious that they're fasting? Well, you underestimate these folks. Christ has already said in verse 16, he speaks of the idea that they would appear, if you will, with sad countenances and disfigured faces so that they may appear to be fasting. What does he mean by that? Well, all right, gloomy faces I don't have to describe for you. But neglected appearance, that was not meant to be an insult to you. But we all understand and we recognize what I mean when I say that. The second thing he talks about is disfigured faces. What does that mean? Well, in fact, as we understand it, the Pharisees would get up that morning of Jewish Market Day and they would have their saddest victimized face that they could conjure up. They were not going to be happy no matter what anybody said. They wouldn't bother to brush through their hair. They'd leave it just as it is. They would not get out the better robe, if you will, or the cloak that they could have worn, but instead they found some dirty, if you will, kind of tattered clothing that they could wear. It gets better. When they would walk out, it was also known that they would purposely allow themselves to be a little bit on the dirty side, which is interesting because the Pharisee had such a compulsion that cleanliness was next to godliness. You think it's easy to say, you try it. That they would stop and they would have what was called mikvahs, which were ritual baths. Wherever they would find them, along the streets in Jerusalem, they'd go down and have a ritual bath and cleanse their feet because they were so holy. Well, here they were coming out dirty and grungy in order to get everyone's attention. To suppose, in fact, those who would go to the greatest extreme actually, we understand, would put things on their face in the form of makeup that would make them look more pale. Now, we want to laugh at this, but in fact, it is absolutely pitiful. We want to imagine that they're making some sort of effort, but in fact, what is happening here is that Jesus is exposing the fact that that which is being done is, in fact, an act. It is a charade. It is a religious show, which, by the way, the definition of the word hypocrite is exactly that, an actor. So Christ, in verse 16, says, It's not about if you fast, it's about when you fast, and that's fine. In fact, there are some who believe that maybe there was too much emphasis being made on fasting in the early church, and therefore this became the temptation. But what Jesus is telling us very clearly is that it's in this act or any other act that is allowed for us, that has been exampled before us, that if we do it with a wrong heart, If we do it with a desire that is less than truly focused upon God Himself, then it is, in fact, a mockery. If we are seeking attention for ourselves, if we imagine that we want to go through this incredible fast just so we can tell somebody what an incredible fast that we've been through, if we want everybody to know that we're going without food. I mean, when you walk up to somebody and say, you know, I would have loved to have had lunch with you today, but I'm fasting. You get it? Instead, the Lord says that's not a fast that is honorable to me at all. What does he desire? Look with me in verse 17. He says, but you. Directly to you. Now I want you to understand something when he says, but you when you fast, it is incredible that these two words that are not to be overlooked so easily, but you when you fast, there is a tendency in all of us Peter would put it on display at the end of the Gospel of John, when Jesus looks through everyone in that crowd and says, but you, when you fast. In other words, this is not about them, this is about you. Answer for yourself. Look in the mirror spiritually for yourself. There is a tendency in us that when someone convicts us or confronts us with our own weakness, we want to think, well, what about so-and-so? I'm doing better than they are. Are you really? Someone may have thought so before you said that. But the pride in that very statement tells us that you're not. So the idea here is when we hear Christ say, but you, when you fast, it's not about anybody else, but it's about you. But you, when you fast, what do you do? He says, anoint your head and wash your face. What is he telling you to do? Clean up and comb your hair. That's what he's doing. Don't roam around here hoping somebody's going to see something and have some measure. Oh, look at so-and-so. My goodness, they must be fasting. What's wrong with them if it's not that? Absolutely not. Remember, This fasting is not commanded by God. The Pharisees and anyone else who takes it on are to do it as a voluntary act, if you will, before God, not because, in fact, it is required. We know that, especially with regard to the fact of the conversation that takes place in the Gospel of Matthew chapter 9. There is an occasion here where followers of John the Baptist come to Christ and they ask this question. They come to Christ and they say, well, why do we and the Pharisees fast often, but your disciples do not fast? Or in other words, do not fast at all. In verse 15, Jesus said to them, can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. What Christ was saying is for the disciples that were with Him this day, it is not the time to fast. Why? Because one of the things that was always associated with regard to fasting biblically and principally is the fact that the one who is fasting is doing so as a measure of mourning, as a measure of concern, even as a measure of conviction, if you will. So when we think about these times of fasting that God is certainly approving of, they are naturally tuned to a few different things that we find examples for in Scripture. How fascinating is it that in the same breath that Christ has talked about, when you fast, He explains to the followers of John the Baptist why it's not the right time for His disciples to fast. Their time will come. So there is examples of times of fasting in God's Word. For one, it is, in fact, during a great time of sorrow. One of the greatest examples, I think, of this that truly speaks to us is in the life of David. There was an occasion famously after David had committed that horrible sin, having committed adultery, having arranged the murder of the woman that he had adultery with because he was trying to conceal the pregnancy that he had conceived with her. And so as time marched on and the woman that he took to be his wife Bathsheba had that child. The Bible says that the child was incredibly sick. And for days, the Bible says, that David fasted and prayed and cried out to God. He pleaded with God for the child. The Bible says in 2 Samuel 12 and 16 that he fasted and went in and lay all night on the ground. Now, we understand and feel that for what David is doing. And so we imagine, well, goodness, if David made such a commitment to this and fasted and prayed, then surely God heard him. Yes, God heard him. But the baby died. So certainly in a time of sorrow, in a time of mourning, in a time of anxiety, is certainly a fitting time, as Scripture points out to us, to come to God in fasting and prayer. It is also recorded in Scripture that a time to fast would be a time when you are faced with a great danger coming in your life, especially as we have recorded in God's Word regarding the national future of the people of Israel as a nation. For instance, we have the occasion in 2 Chronicles chapter 20 and verse 3 when the Moabites and the Ammonites were bearing down on the people of Israel. And the Bible tells us that King Jehoshaphat feared and set himself to seek the Lord and he proclaimed a fast throughout all Judah. In Ezra chapter 8. When a group of the exiles are getting ready to return to the city of Jerusalem, a place that had been left in ruins by God's hand of judgment, having taken the people of Israel famously into the Babylonian captivity. But it is in Ezra chapter 8 in verse 21 where it is recorded by Ezra that I proclaimed a fast there at the river of Ahabba that we might humble ourselves before our God to seek from Him the right way for us and our little ones and all our possessions. Well understood. A measure of leadership from Ezra was to lead by great humility and ask for the humility of those who represented a nation even at that moment. The Bible would record there on another occasion among the New Testament church where there was a time and a place for fasting. It is recorded for us in the book of Acts in chapter 13. It was upon the occasion where the church at Antioch was praying and fasting in consideration and they would eventually set aside two men by the name of Saul and Barnabas. And they would send them out in the special ministry that God had called them to. But in verse 2 and verse 3 of Acts chapter 13, the Bible says, as they ministered to the Lord and fasted, the Holy Spirit said, now separate to me Barnabas and Saul for the work to which I have called them. Then having fasted and prayed and laid hands on them, they sent them away. There is something present, and these are not exhaustive opportunities for fasting, but they're means by which we can understand a bit of the principle in God's Word. But there's one thing I want you to notice that is always present when someone is fasting. Pray. They are inseparable. There is no purpose or function in fasting without prayer. You see, you can pray without fasting, but you can't fast without praying. That's what the Scripture is teaching us. in communion with God, desiring God to open your heart and your mind and allow you to see that which is taking place, that which He desires of you with regard to your life and with regard to your actions. So we must understand that the desire, the fast that the Lord desires, the fast that He wants to see in everything that He shared with us here in our text is one that is based on the desire for a pure heart, an obedient life, and a life that reflects the attributes of God in our character. Think of it. In every one of those occasions that we spoke of, those men who approached the idea of fasting and praying appropriately, men and women, as it comes to a nation, with a desire to put themselves before God in absolute humility, recognizing that there is no hope, there is no future except in the relationship with Him. It is an acknowledgment of their weakness. and their being without strength, without Him. It is not a matter of them doing something. It is not a matter of them going out and showing God something so that He should be pleased with them. But instead, it's the idea of humbly putting ourselves before God. This is indeed important because the Scriptures do clearly give us an example where groups and individuals have failed to understand this. In Zechariah chapter 7 and verse 5, God gives the prophet Zechariah instructions. He says, say to all the people of the land and to the priest, when you fasted and mourned in the fifth and the seventh month during those 70 years of captivity, did you really fast for me? For me? He repeats it. Thus says the Lord of hosts, execute true justice. Show mercy and compassion, everyone, to his brother. Do not oppress the widow or the fatherless, the alien or the poor. Let none of you plan evil in his heart against his brother." Did you see the process here? He asked the question first, did you fast for me? If you did, then you would understand that out of that desire for a pure heart coming to God, there should be the results. And he said, this is what I need to see as evidence of that. He speaks very plainly. But if that's not plain enough, we take ourselves to a passage that is found in Isaiah chapter 58. It is in Isaiah chapter 58 that the Lord's words through the prophet Isaiah is in response to the people who complained, complained about the result of their fasting. Now, if there should be anything in our culture that we can relate to, we ought to be relating to what's happening here in Isaiah 58. Because we live in a culture where it is absolutely results oriented. Amen? Whatever we do, whatever we commit to, we do so with an absolute expectation of results that will come from it. Tangible results. Bear with me. In Isaiah chapter 58 beginning in verse 1. Cry aloud. Spare not. Lift up your voice like a trumpet. Tell my people their transgression and the house of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and did not forsake the ordinance of their God. They ask of me the ordinances of justice. They take delight in approaching God." Now, in those first two verses, what God through Isaiah is telling the people is, this is what you say you're doing. This is what it appears that you want to do. But now listen to verse 3. Why have we fasted, they say? And you have not seen. Why have we afflicted our souls? And you take no notice. In fact, in the day of your fast, you find pleasure and exploit all your laborers. Indeed, you fast for strife and debate. and to strike with the fist of wickedness. You will not fast as you do this day to make your voice heard on high. It is a fast that I have chosen, a day for a man to afflict his soul. Is it to bow down his head like a bulrush and to spread out sackcloth and ashes? Would you call this a fast and an acceptable day of the Lord? Is this not the fast that I have chosen to loose the bonds of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke? Is it not to share your bread with the hungry, and that you bring your house to the poor who are cast out? When you see the naked, that you cover him, and not hide yourself from your own flesh? Then your light shall break forth like the morning, your healing shall spring forth speedily, and your righteousness shall go before you. The glory of the Lord shall be your rear, God. Then you shall call, and the Lord will answer. You shall cry, and He will say, Here I am. If you take away the yoke from your midst, the pointing of the finger and the speaking wickedness, if you extend your soul to the hungry and satisfy the afflicted soul, then your light shall dawn in the darkness and your darkness shall be as the noonday. The Lord will guide you continually and satisfy your soul in drought and strengthen your bones. You shall be like a watered garden and like a spring of water whose waters do not fail. Could you pick up the message that comes through this from beginning to end? It is the picture of those who endeavor to pronounce themselves to be the seekers of God, to be those who would fast before God. But God is not deceived. It is the same God who remarks to Isaiah, yet these are the same people who are asking how can they carry out such a fast and apparently God's not looking. God's not seeing. What makes you think God hasn't seen you? What makes you think God's not looking? Because, in fact, you're not getting the results that you thought would happen as a result of that fasting. He would then go on and say, is this the feast that I asked for? Or the fast that I asked for? Because if it were the fast that I asked for, then you would see this coming in your heart and your life as a result. You would see the compassion that you would have to others. He said, even as you've conducted these fasts, you have done it in strife and debate. You've done it in hypocritical means by virtue of taking advantage of your servants while you do it. I think the implication here is, is they've been fasting and doing nothing, but the godless servants can keep on working. He goes on and on. He says, is this the fast that I've called for? He said, if it had been the fast that I had called for, then it would be present within you to have compassion on one another, to clothe the naked, to give food to the hungry. It seems to me that I hear that again in the Gospel of Matthew, where those who have been acknowledged who serve the Lord, and they ask, when? They said, when you gave water to those who were thirsty, food to those who were hungry, clothing to those who were naked. So what do we see here? We see here that the evidence of a fast that has been carried out to God's pleasure is one that has a desiring heart to draw closer to God. That if we are in sorrow and mourning, we seek His comfort and His grace. If we are in fear of the great danger that awaits us, we humble ourselves before the Lord and plead with Him to trust in Him, to guide us and care for us as He sees fit. If there is a great task that awaits us and which we fast before the Lord as they did for Saul and Barnabas, it's because we recognize that the challenge of what He will command of us is not simply to spread the word, but in fact to live the word that we are sharing. to do otherwise, to find ourselves acting in any way, form, or fashion as the Pharisees did, then we might as well have gone ahead and ate up. For the fast itself would be meaningless otherwise. So what are we to learn from this? What is it that this is meaningful to us? Am I suggesting that you fast tomorrow? No. God doesn't command it. If your desire is to do so, then do so, but do so not because you want somebody else to know you did, but in fact to do so under the Lord. There is no difference here with regard to this action and every other action that God's people take as a result of His glorious salvation. The scripture says that whatever we do, In the book of Colossians, we do it unto the Lord. That means whatever we do, whenever we witness to somebody of the gospel, we don't simply do it to them, but more importantly, we do it unto the Lord. We want to be able to share the gospel such that God the Father from the throne above is listening to it and is consistent with that He Himself has said and done. Because quite frankly, as much as we want to see that lost person saved, the Bible actually says that we should be even more concerned that God is pleased with what we have said. If we understand this in our actions, whether we are working or whether we're at home, whether we are with family or whether we are friends, whether we are in the church family or we are with complete strangers, the actions and the behavior of our lives are to reflect Christ. If you desire to enter into a fast so that you may think and meditate and consider these things all the more dearly and seriously and sincerely, then by all means do so and let it be between you and God. You have no need to tell me about it. You have no need to testify to the congregation about it. Rather than putting on some white stuff to look pale, paint your cheeks before you walk in here. and get some blood coursing through your veins. In the end, our desire is to display and to emulate the very characteristics of the God who has so gloriously saved us. We want to be like Him. We are not to be concerned about the praise of men, for I promise you, the praise of men as fickle as it can possibly be, The culture's approval is a sliding scale, is a moving thing that cannot be narrowed down, cannot be settled in one spot or another. It vacillates and varies as the days go by, all tuned to the idea of what brings the most self-satisfying pleasure to those who want to hold you to its standard. But with God, there is only one standard. It is found in His Word. There's only one purpose. He has shared it with us in His Word. There is only one means that we can carry it out, by the way. What I'm asking you to do is I'm asking myself to do is something that cannot be done in my strength or in yours. It cannot. If you expect on Tuesday of this week to say, today I will fast under the Lord, then my friend, you better start on your knees in prayer, praying that God would help you carry this out in some means, in some way, by virtue of His word that is pleasing to Him. Because left to you, this thing's going to get messed up before you get to lunch. So we look dependently upon God for His strength and for His help. continually reminding ourselves of his word, reminding ourselves of his presence, reminding ourselves of his grace, his love, and his mercy. Because there's always something central going on here. The scripture says that these things that we do, we should not be bothered about whether someone else sees it or not. We should either be both scared and rejoicing that God sees it. And the God who may see it in secret from the rest of the world will be the God who rewards us as He sees fit and rightfully so. For He is perfect. His will and His way are absolutely perfect. His timing, absolutely perfect. Doesn't seem that way to us. I mean, those folks in Isaiah, they thought surely they had fasted long enough, they had fasted sincere enough that somehow they would get what they wanted, but they failed to understand that getting what God wants is far better for them. Sometimes it's hard for us to get it too, isn't it? But may we submit ourselves to God and rest in that more than anything else. in all that we do in Christ and giving and praying. And indeed, if we if we choose to do so, are compelled to do so even in fasting as well. I pray we know this because we know God through his only begotten son, Jesus Christ, for I hope you have heard that today. There is no hope. There is no hope in any others, no strength in any other. There's no endurance in any other. I pray you know it and know it well, would you stand with me today?