Sermon Notes For 2025

Please see "Archived Wednesday Sermon Notes" for previous topics - Thank you!

Sermon Notes For 10-22-25 Part 1 For The Gospel Of Matthew Chapter 6: Vs. 16 Thru 18, Along with Matthew 4:1&2, And Then Lastly, Matthew 9:14&15. For This Will Be The 3rd Out Of 5 Corrective Topics From Our Lord Jesus Which Will Be Life-Changing, But It Will Also Reveal How Superficial Or Serious Our Commitment To Obey The Lord Jesus The Messiah King Really Is!

Please have some paper, or your Wednesday noon bible study notebook, and a pen or pencil.

Now, here in The Gospel of Matthew Chapter 6: vs. 16 thru 18, along with Matthew 4:1&2, And then lastly, Matthew 9:14&15. This section will be the 3rd out of 5 Corrective Topics from our Lord Jesus, which can be life-changing.

Now remember, the 1st Corrective Topic from our Lord Jesus, was seen in Matthew 6:1-4.

And then in Matthew 6: 5 thru 13, along with vs. 14&15. This was our 2nd Corrective Topic from our Lord Jesus. And remember that each one of these Corrective Topic from our Lord, can reveal how superficial or how serious our commitment to obey the Lord Jesus The Messiah King really is!

Because these Corrective Topics from our Lord, were not just for us today, but they actually go as far back to the early days of our Lord Jesus Christ’s earthly ministry.

Now, see Matthew 5: 1 And seeing the multitudes, Jesus went up on a hillside, and when He was seated, His disciples came unto Him. 2 Then He opened His mouth and taught them, saying: 20 For I say unto you, that unless your righteousness exceeds, the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. 21 You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.’ 22 But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire. 23 Therefore, if you bring your gift to the altar, and there, remember that your brother has something against you, 24 leave your gift there before the altar and go your way. First be reconciled to your brother and then come and offer your gift. 25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. 26 Assuredly, I say to you, you will by no means get out of there till you have paid the last penny. 27 "You have heard that it was said to those of old, 'You shall not commit adultery.' 28 But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. 29 If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish than for your whole body to be cast into hell. 30 And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish than for your whole body to be cast into hell. 31 "Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.' 32 But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery. 33 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' 34 But I say to you, do not swear at all: neither by heaven, for it is God's throne; 35 nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. 36 Nor shall you swear by your head, because you cannot make one hair white or black. 37 But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one. 38 "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39 But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. 40 If anyone wants to sue you and take away your tunic, let him have your cloak also. 41 And whoever compels you to go one mile, go with him two. 42 Give to him who asks you, and from him who wants to borrow from you do not turn away. 43 "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' 44 But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, 45 that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same?47 And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? 48 Therefore you shall be perfect, just as your Father in heaven is perfect.

And then, when you move into Matthew Chapter 6:1-34, our Lord Jesus reveals 5 more Corrective topics which we have currently been working our way through.

So, as you can see, these Corrective Topics from our Lord, were not just for us today, but they actually go as far back to the early days of Our Lord Jesus Christ earthly ministry.

However, each one of these Corrective Topic from our Lord, can also help to know us how superficial or how serious our commitment to obey The Lord Jesus The Messiah King really is!

Now, here in The Gospel of Matthew Chapter 6: vs. 16 thru 18, along with Matthew 4:1&2, and then lastly, Matthew 9:14&15. This section will be the 3rd out of 5 Corrective Topics from our Lord Jesus, which can be life-changing.

Well, like prayer, this is area that a majority of us are familiar with and have experienced.

Now, let’s notice Matthew 6: 16 Our Lord Jesus Christ is speaking, Moreover when you Fast, do not be like the hypocrites with a sad countenance. For they disfigure their faces, Why? That they may appear unto men to be fasting. Assuredly, I say unto you they have their reward. 17 But you, when you Fast, anoint your head and wash your face, Why? 18 So that you do not appear to men to be Fasting but unto your Father who is in the secret place. And your Father who sees in secret will reward you openly. (Stop here)

Now, see 1st Timothy 4: 3. forbidding to marry and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4. For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; 5. for it is sanctified by the word of God and prayer.

Now, there are 3 questions that we are trusting God to help us to answer regarding this matter! 1# What is Fasting? 2# Why do we Fast? 3# When we Fast, how can you & I Fast in such away that brings glory unto God and not to ourselves?

First Question, What is Fasting?

Well, let’s see James 4: 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up.

What is Fasting? Can you fast other things than food?

Now, see 1st Corinthians 7: 3 Let the husband render to his wife the affection due her, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does. And likewise, the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.

What is Fasting?

Let’s see Matthew 4: 1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And when He had fasted forty days and forty nights, afterward He was hungry.

Sermon Notes For 10-29-25 Part 2 For The Gospel Of Matthew Chapter 6: Vs. 16 Thru 18, Along with Matthew 4:1&2, And Then Lastly, Matthew 9:14&15. For This Will Be The 3rd Out Of 5 Corrective Topics From Our Lord Jesus Which Will Be Life-Changing, But It Will Also Reveal How Superficial Or Serious Our Commitment To Obey The Lord Jesus The Messiah King Really Is!

Please have some paper, or your Wednesday noon Bible study notebook, and a pen or pencil

Now, let’s notice Matthew 6: 16 Our Lord Jesus Christ is speaking, moreover when you Fast, do not be like the hypocrites with a sad countenance. For they disfigure their faces. Why? That they may appear unto men to be fasting. Assuredly, I say unto you they have their reward. 17 But you, when you Fast, anoint your head and wash your face. Why? 18 So that you do not appear to men to be Fasting but unto your Father who is in the secret place. And your Father who sees in secret will reward you openly. (Stop here)

There are 3 questions we are trusting God to help us to understand better! 1# What is Fasting? 2# Why do we Fast? 3# And When we choose to Fast, how can you & I fast in such away that brings glory unto God and not to ourselves?

Now again today, let’s return back to the first question that we started last Wednesday, what is Fasting? But also, let’s understand why we fast as well?

So again, the first question is, what is Fasting? But also, the second question we need to answer as well, why do we Fast? But first, here is a definition to consider regarding the word, “Fasting!”

Fasting is abstaining from something for a particular period of time and for a specific reason, in which a person has imposed upon themselves certain limitations or restrictions for a particular period of time and for a specific reason.

Now, this time I want to ask a different question, although in some ways it is similar to the answer of the first question.

Question, What is Biblical Fasting and why do we Fast? (Repeat)

Here we go, question, what is Biblical Fasting?

Biblical Fasting is, abstaining from something for a particular period of time and for a specific reason, in which a person or persons have imposed upon themselves certain limitations or restrictions for a particular period of time and for a specific reason.

But now, our second question is, why do we Fast?

Answer, in some cases, to morn and to repent regarding one’s disobedience. Or their sinful deeds. Or their hurtful actions towards another or others.

Question, what is Biblical Fasting?

And now, our second question is, why do we Fast?

Answer, in some cases, learning to be still before The Lord, as we seek His Will, His drection, His guidance, His understanding and His peace, regarding a particular matter. Or when dealing with a particular person, or persons.

What is Biblical Fasting?

And now, our second question is, why do we Fast?

Answer, in some cases, drawing near unto The Lord, seeking intimacy and a closer walk with The Lord. And willing to spent time cultivating and grow in your relationship with The Lord.

And finally, what is Biblical Fasting?

And now, our second question is, why do we Fast?

Answer, in some cases, it can be for the humbling of oneself, by which The Lord is to be seen as your Sustainer, your Strength, and your Source.

Now, let’s turn to The Book Of Daniel Chapter 10.

Now, notice Daniel 10: 2. In those days I, Daniel, was mourning three full weeks. 3 I ate no pleasant food, no meat or wine came into my mouth, nor did I anoint myself at all, until three whole weeks were fulfilled.

Now, notice Exodus 34: 27 Then the Lord said to Moses, "Write these words, for according to the tenor of these words I have made a covenant with you and with Israel. 28 So, he was there with the Lord forty days and forty nights; he neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Commandments.

Now, notice Ezra 10:6. Then Ezra rose up from before the house of Go and went into the chamber of Jehohanan the son of Eliashib; and when Ezra came there, he ate no bread and drank no water, for Ezra mourned because of the guilt of those from the captivity.

Now, notice Nehemiah 1:4. So it was, when I heard these words, that I sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven.

Now, notice 2nd Samuel 12:16 David therefore, pleaded with God for the child, and David fasted and went in and lay all night on the ground.

Now, notice Esther 4: 15 Then Esther told them to reply to Mordecai; 16 Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so, I will go to the king which is against the law; and if I perish, I perish!"

Now, notice Jonah 3: 5 So the people of Nineveh believed God, proclaimed a fast, and put on sackcloth, from the greatest to the least of them. 6 Then word came to the king of Nineveh; and he arose from his throne and laid aside his robe, covered himself with sackcloth and sat in ashes. 7 And he caused it to be proclaimed and published throughout Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; do not let them eat, or drink water. 8 But let man and beast be covered with sackcloth, and cry mightily to God; yes, let everyone turn from his evil way and from the violence that is in his hands. 9 Who can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?

Now, notice Matthew 17: 14 And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, 15 Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water 16 So I brought him to Your disciples, but they (could not) cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me." 18 And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. 19 Then the disciples came to Jesus privately and said, "Why could we not cast it out?" 20 So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 21 However, this kind does not go out except by prayer and fasting.

Why did Jesus say that the demon could only come out by prayer and fasting?

Jesus casting out an evil spirit that His disciples were previously unable to cast out. The same episode contains Jesus’ teaching about the importance of faith. There were other instances when the disciples were able to cast out demons, but Jesus explains that the demon they encountered in could only come out by prayer and fasting.

As Jesus was rejoining His disciples after the Transfiguration, a person in the crowd brought to Jesus his son, who he said was possessed by an evil spirit. The demon in the boy made him mute and had even tried to drown him and burn him with fire (Mark 9:17, 22). The man had brought his son to Jesus’ disciples to cast the spirit out, but they were not able to do it (Mark 9:18). Jesus rebuked the crowd for their unbelief and told the man to bring the son to Him (Mark 9:19).

When he was brought into Jesus’ presence, the boy was thrown into a convulsion by the spirit that possessed him, and the man said to Jesus, “If you can do anything, take pity on us and help us” (Mark 9:22). Jesus turned the situation back on the man, saying, “If you can,” adding that all things are possible for the believing one (Mark 9:23). The man was not sure if Jesus could accomplish the task, but Jesus challenged the man that the issue was his belief or unbelief. If he would believe in Jesus, Jesus would resolve the situation. The man humbly replied that he did believe but asked Jesus to help him because his belief wasn’t very strong (Mark 9:24).

As Jesus observed that a large crowd had gathered, He commanded the spirit to leave the boy never to enter him again (Mark 9:25). After causing more convulsions, the spirit left the boy, who appeared as if he were dead (Mark 9:26). Jesus took the boy’s hand and lifted him up, alive and well (Mark 9:27). The spirit that had left the boy was apparently of a certain kind, and Jesus explained that such a spirit could only come out by prayer and fasting (Mark 9:29).

Later, the disciples privately asked Jesus why they could not cast out the unclean spirit (Mark 9:28), and Jesus replied that this particular kind could only come out “by prayer and fasting” (Mark 9:29, KJV). It is only the King James Version (and NKJV) that records Jesus saying the demon could only come out by prayer and fasting. Other translations (ASV, NASB, ESV, NIV, et al.) leave out and fasting and only mention prayer. The difference is due to a textual variant. The two oldest and most reliable Greek manuscripts omit and fasting.

While there are many variants in the Greek manuscripts of the New Testament, it is remarkable that none of the variants create any significant doctrinal challenge—they are usually minor and don’t impact the message of a passage at all. Mark 9:29 is one of the more significant variants, as the differing translations make it unclear whether the demon in Mark 9 could only come out by prayer and fasting, or whether prayer alone would work. It is worth noting that in the New Testament fasting was simply prayer so focused and intense that a person did not give attention to things like eating or drinking—so either way, Jesus is emphasizing that the demon in Mark 9 could only come out by intensive prayer.

As Jesus explains to the crowd, the key was the faith of those involved (e.g., Mark 9:19, 23).

So, it is evident that prayer rooted in faith in Jesus Christ is effective (see James’ assertion that the prayer of a righteous [believing] person is effective, James 5:16b).

Jesus was challenging the crowd, the boy’s father, and the disciples on the importance of believing in Him as the One who could accomplish what would otherwise be impossible.

What is the connection between prayer and fasting?"

Although the connection between prayer and fasting is not specifically explained in Scripture, a common thread connecting the two seems to run through all the instances of prayer and fasting recorded in the Bible. In the Old Testament, it appears that fasting with prayer had to do with a sense of need and dependence, and/or of abject helplessness in the face of actual or anticipated calamity. Prayer and fasting are combined in the Old Testament in times of mourning, repentance, and/or deep spiritual need.

The first chapter of Nehemiah describes Nehemiah praying and fasting, because of his deep distress over the news that Jerusalem had been desolated. His many days of prayer were characterized by tears, fasting, confession on behalf of his people, and pleas to God for mercy. So intense was the outpouring of his concerns that it’s almost inconceivable he could “take a break” in the middle of such prayer to eat and drink. The devastation that befell Jerusalem also prompted Daniel to adopt a similar posture: “So I turned to the Lord God and pleaded with him in prayer and petition, in fasting, and in sackcloth and ashes” (Daniel 9:3). Like Nehemiah, Daniel fasted and prayed that God would have mercy upon the people, saying, “We have been wicked and have rebelled; we have turned away from your commands and laws” (v. 5).

In several instances in the Old Testament, fasting is linked with intercessory prayer. David prayed and fasted over his sick child (2 Samuel 12:16), weeping before the Lord in earnest intercession (vv. 21-22). Esther urged Mordecai and the Jews to fast for her as she planned to appear before her husband the king (Esther 4:16). Clearly, fasting and petition are closely linked.

There are instances of prayer and fasting in the New Testament, but they are not connected with repentance or confession. The prophetess Anna “never left the temple but worshiped night and day, fasting and praying” (Luke 2:37). At age 84, her prayer and fasting were part of her service to the Lord in His temple as she awaited the promised Savior of Israel. Also, in the New Testament, the church at Antioch was fasting in connection with their worship when the Holy Spirit spoke to them about commissioning Saul and Barnabas to the Lord’s work. At that point, they prayed and fasted, placed their hands on the two men and sent them off. So, we see in these examples that prayer and fasting are components of worshiping the Lord and seeking His favor. Nowhere, however, is there any indication that the Lord is more likely to answer prayers if they are accompanied by fasting. Rather, fasting along with prayer seems to indicate the sincerity of the people praying and the critical nature of the situations in which they find themselves.

The more critical the situation, the more appropriate the fasting and prayer. In Mark 9, Jesus casts a demon from a boy. The disciples had been unable to perform the exorcism, although they had previously been given authority over unclean spirits (Mark 6:7). Later, the disciples asked Jesus why they failed in their attempts to free the boy from the demon, and Jesus said, “This kind can come out only by prayer” (Mark 9:29). Matthew’s account adds the phrase “and fasting” (Matthew 17:21, KJV). In this particular case, the demon was exceptionally malicious and obdurate (Mark 9:21-22). Jesus seems to be saying that a determined foe must be met with an equally determined faith. Prayer is a ready weapon in the spiritual battle (Ephesians 6:18), and fasting helps to focus prayer and give it resolve.

The theology of fasting is a theology of priorities in which believers are given the opportunity to express themselves in an undivided and intensive devotion to the Lord and to the concerns of spiritual life. This devotion will be expressed by abstaining for a short while from such normal and good things as food and drink, so as to enjoy a time of uninterrupted communion with our Father. Our “confidence to enter the Most Holy Place by the blood of Jesus” (Hebrews 10:19), whether fasting or not fasting, is one of the most delightful parts of that “better thing” which is ours in Christ. Prayer and fasting should not be a burden or a duty, but rather a celebration of God’s goodness and mercy to His children.

What are the different types of fasting?

Usually, fasting is the abstaining from food for a certain period of time. There are different types of fasting in the Bible, however, and not all of them involve food. Many people in the Bible fasted, including Moses, David, and Daniel in the Old Testament and Anna, Paul, and Jesus Christ in the New Testament. Many important figures in Christian history attested to fasting’s value, as do many Christians today.

Biblical fasting is often closely linked to repentance, as in the examples of David, the nation of Israel, and the city of Nineveh. Fasting is also related to passionate prayer, as in the examples of King Jehoshaphat and Queen Esther. Biblical fasting comes from a humble heart seeking God (Isaiah 58:3–7). John MacArthur comments on Isaiah 58: “The people complained when God did not recognize their religious actions, but God responded that their fastings had been only half-hearted. Hypocritical fasting resulted in contention, quarreling, and pretense, excluding the possibility of genuine prayer to God. Fasting consisted of more than just an outward ritual and a mock repentance, it involved penitence over sin and consequent humility, disconnecting from sin and oppression of others, feeding the hungry, and acting humanely toward those in need.”

The regular fast is done by abstaining from all food, both solid and liquid, except for water. This is the type of fasting Judah’s King Jehoshaphat called for when his country was confronted with invasion (2 Chronicles 20:3). The Lord defeated their enemies, and the men of Judah blessed the Lord (2 Chronicles 20:24–27). After the Babylonian Captivity, the people returning to Jerusalem prayed and fasted, asking God for His protection on their journey (Ezra 8:21). The Lord Jesus fasted during His forty days in the wilderness being tempted by Satan (Luke 4:2). When Jesus was hungry, Satan tempted Him to turn the stones into bread, to which Jesus replied, “Man shall not live by bread alone” (Luke 4:4).

Another type of biblical fasting is the partial fast. The prophet Daniel spent three weeks fasting from certain foods. In Daniel 10, the prophet says, “I, Daniel, mourned for three weeks. I ate no choice food; no meat or wine touched my lips; and I used no lotions at all until the three weeks were over” (Daniel 10:2–3). Note that Daniel’s fast to express his grief on this occasion only omitted “choice” food, and it also involved relinquishing the use of oils and “lotions” for refreshment. Today, many Christians follow this example and abstain from certain foods or activities for a short time, looking to the Lord for their comfort and strength.

Also mentioned in the Bible is the absolute fast, or the full fast, where no food or water is consumed. When Esther discovered the plan for all the Jews to be killed in Persia, she and her fellow Jews fasted from food and water for three days before she entered the king’s courts to ask for his mercy (Esther 4:16). Another example of an absolute fast is found in the story of Saul’s conversion. The murderous Saul encountered Jesus in His glory on the road to Damascus. “For three days he was blind, and did not eat or drink anything” (Acts 9:9). Immediately following that time of blindness and fasting, Saul dedicated his life to preaching Jesus Christ.

In the cases of Esther and Saul, the absolute fast only lasted three days. However, Moses and Elijah took part in miraculous, forty-day absolute fasts. When Moses met God on the mountaintop to receive the tablets of stone, he ate no bread and drank no water (Deuteronomy 9:9). And, after Elijah defeated the prophets of Baal on Mt. Carmel, infuriating Queen Jezebel, Elijah fled for his life and spent forty days of fasting in the wilderness (1 Kings 19).

The Bible also mentions a sexual fast, although not by that name. In Exodus 19:15, the people of Israel were to prepare for their encounter with the Lord at Mt. Sinai, and part of their preparation was to abstain from sexual relations for three days. And in 1 Corinthians 7:5, Paul says that a married couple can mutually agree to abstain from sex for a short period of time in order to devote themselves to prayer. But then they are to “come together again so that Satan will not tempt you because of your lack of self-control.”

The purpose of fasting is not to get God to respond as a genie in a bottle to grant our every wish. Fasting, whether it is regular, partial, absolute, or sexual, is a seeking after God’s heart, all other blessings and benefits being secondary to God Himself. This is what sets apart biblical fasting from other religious and cultural practices around the world.

What does the Bible say about How to fast ?

The New Testament nowhere commands followers of Jesus Christ to fast.

In fact, even in the Old Testament, the Jews were only commanded to fast on one day out of the year, the Day of Atonement (Leviticus 23:27, 29, 32). Any religious leader who commands a fast or restricts certain foods is doing so without biblical warrant. However, Jesus sometimes fasted (Matthew 4:2), and He assumed that His followers would also fast on occasion (Matthew 6:16–18; Mark 2:20). So, if fasting is something that Christians do, what is the proper way to fast? What does the Bible say about how to fast?

The Bible mentions different types of fasting. There is limiting yourself to a certain type of food (Daniel 1:8–14). There is fasting from food entirely (Daniel 10:2–3). There is fasting from food and water (Luke 4:2; Acts 9:9). There is also “fasting” from a certain activity, such as a husband and wife abstaining from sex for a predetermined period (Exodus 19:15; 1 Corinthians 7:5). With the different types of fasting in mind, how to fast depends greatly on what type of fasting you are doing.

Always ask God for wisdom (James 1:5), in regards to how and for how long He wants you to fast. Setting a time frame seems to be the biblical approach (Esther 4:16). Also, fasting should +have a clear purpose. People in the Bible fasted and prayed because they wanted something specific to happen. They either wanted God to change them, to change their circumstances, or to reveal something to them. Ultimately, fasting is far more about focus than food. Fasting is taking your focus off of the things of this world in order to focus more on the things of God. Fasting can thus be a means of growing closer to God.

A note of caution concerning fasting: those with medical conditions, especially conditions involving dietary restrictions (diabetes, for example), should consult a doctor before fasting. Remember, there is no biblical command that followers of Jesus Christ must fast. Therefore, it is not wrong to take a medical condition into account when determining how to fast.

Also, it is good to examine your motives for fasting. Fasting is not about manipulating God. Fasting will not cause God to do something that is outside of His will. Fasting is about changing yourself to be in agreement with God’s plan and to be prepared to carry out your role in His plan. When you are deciding how to fast, it is crucially important to remember what fasting is all about—changing yourself, not changing God.

What is the meaning of sackcloth and ashes?"

Sackcloth and ashes were used in Old Testament times as a symbol of debasement, mourning, and/or repentance. Someone wanting to show his repentant heart would often wear sackcloth, sit in ashes, and put ashes on top of his head. Sackcloth was a coarse material usually made of black goat’s hair, making it quite uncomfortable to wear. The ashes signified desolation and ruin.

When someone died, the act of putting on sackcloth showed heartfelt sorrow for the loss of that person. We see an example of this when David mourned the death of Abner, the commander of Saul’s army (2 Samuel 3:31). Jacob also demonstrated his grief by wearing sackcloth when he thought his son Joseph had been killed (Genesis 37:34). These instances of mourning for the dead mention sackcloth but not ashes.

Ashes accompanied sackcloth in times of national disaster or repenting from sin. Esther 4:1, for instance, describes Mordecai tearing his clothes, putting on sackcloth and ashes, and walking out into the city “wailing loudly and bitterly.” This was Mordecai’s reaction to King Xerxes’ declaration giving the wicked Haman authority to destroy the Jews (see Esther 3:8–15). Mordecai was not the only one who grieved. “In every province to which the edict and order of the king came, there was great mourning among the Jews, with fasting, weeping, and wailing. Many lay in sackcloth and ashes” (Esther 4:3). The Jews responded to the devastating news concerning their race with sackcloth and ashes, showing their intense grief and distress.

Sackcloth and ashes were also used as a public sign of repentance and humility before God. When Jonah declared to the people of Nineveh that God was going to destroy them for their wickedness, everyone from the king on down responded with repentance, fasting, and sackcloth and ashes (Jonah 3:5–7). They even put sackcloth on their animals (verse 8). Their reasoning was, “Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish” (verse 9). This is interesting because the Bible never says that Jonah’s message included any mention of God’s mercy; but mercy is what they received. It’s clear that the Ninevites’ donning of sackcloth and ashes was not a meaningless show. God saw genuine change—a humble change of heart represented by the sackcloth and ashes—and it caused Him to “relent” and not bring about His plan to destroy them (Jonah 3:10).

Other people the Bible mentions wearing sackcloth include King Hezekiah (Isaiah 37:1), Eliakim (2 Kings 19:2), King Ahab (1 Kings 21:27), the elders of Jerusalem (Lamentations 2:10), Daniel (Daniel 9:3), and the two witness in Revelation 11:3.

Very simply, sackcloth and ashes were used as an outward sign of one’s inward condition. Such a symbol made one’s change of heart visible and demonstrated the sincerity of one’s grief and/or repentance. It was not the act of putting on sackcloth and ashes itself that moved God to intervene, but the humility that such an action demonstrated (see 1 Samuel 16:7). God’s forgiveness in response to genuine repentance is celebrated by David’s words: “You removed my sackcloth and clothed me with joy” (Psalm 30:11).