Practicing Prayer and Fasting Without Legalism or Self-Righteousness
Prayer is a central practice in Christian life, often accompanied by fasting, and both are intended to be expressions of sincere devotion rather than outward displays of piety [11]. Jesus himself taught his followers to pray, providing a model prayer that emphasizes simplicity and a direct address to God as Father [6]. This model prayer contrasts with the "vain repetition of pagan prayers" and highlights a focus on God's holiness and kingdom [6].
The Bible presents prayer as a means of communion with God, a calling upon the Lord with a pure heart [7]. Job, for instance, asserts that his "prayer is pure" even amidst his suffering [1]. The Apostle Paul frequently included prayers and blessings in his letters, such as his prayer for peace for the Thessalonians, echoing Jesus' blessing in John 14:27 [8, 9]. He also taught that those who preach the gospel should be supported, indicating a connection between spiritual service and practical provision [5].
Fasting, when practiced alongside prayer, is depicted in scripture as a serious spiritual discipline. Jesus indicated that certain spiritual battles might require both prayer and fasting, stating, "this kind doth not go forth except in prayer and fasting" [2]. However, the Old Testament prophets strongly condemned fasting that was not accompanied by genuine repentance and righteous living. Jeremiah conveyed God's rejection of insincere fasting, stating, "When they fast, I will not hear their cry" [3]. Similarly, Isaiah criticized those who fasted "for strife and contention," rather than to truly seek God [4]. These passages underscore that the efficacy of fasting is tied to the heart attitude of the one fasting, not merely the act itself.
Jesus further cautioned against hypocrisy in fasting, just as he did with almsgiving and prayer [11]. He taught that fasting should not be done to be seen by others, but as a private act of devotion to God [11]. The Pharisee in Luke's parable, who prayed "with himself" and boasted of his fasting and tithing, exemplifies the self-righteous attitude Jesus condemned [10]. His prayer was not a humble appeal to God but a self-congratulatory declaration of his own perceived righteousness, implicitly contrasting himself with the tax collector [10].
The danger of legalism and self-righteousness in these practices lies in shifting the focus from God to oneself or to the outward performance of religious duties. The prophet Isaiah's critique of fasting for "strife and contention" highlights how a spiritual discipline can be corrupted when its purpose is distorted [4]. The book of Esther, notably, describes instances of fasting and mourning without explicit mention of prayer to God, which some interpreters find striking, questioning the underlying intention if not directed towards divine intervention [12, 13]. This raises the question of whether such practices, devoid of genuine spiritual intent, become mere rituals.
Sources
- Job “Job 16:17 (LEB) — ⌞although⌟ violence is not on my hands, and my prayer is pure.”
- Matthew “Matthew 17:21 (YLT) — and this kind doth not go forth except in prayer and fasting.'”
- Jeremiah “When they fast, I will not hear their cry; and when they offer burnt offering and meal offering, I will not accept them; but I will consume them by the sword, and by the famine, and by the pestilence. -- Jeremiah 14:12”
- Isaiah “Behold, you fast for strife and contention, and to strike with the fist of wickedness: you don’t fast this day so as to make your voice to be heard on high. -- Isaiah 58:4”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 9:14: 9:14 the Lord ordered: See Matt 10:10; Luke 10:7; see also Gal 6:6; 1 Tim 5:17-18.”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:9: 6:9-13 The Lord’s Prayer is similar in form to a common Jewish prayer (the qaddish). Jesus gave this prayer to his followers as a succinct expression of their new faith. 6:9 Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity. • Jews rarely addressed God as Father, but Jesus did so in every prayer but one (Mark 15:34). • may your name be kept holy: God’s name is profaned by the sin of his people (Isa 29:22-24; Jer 34:15-16; Ezek 39:7; Amos 2:7).”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 2:22: 2:22 those who call on the Lord: Cp. Ps 99:6; Joel 2:32; Acts 2:21; 9:14, 21; 22:16; Rom 10:12-13; 1 Cor 1:2. • with pure hearts: Cp. 1 Tim 1:5.”
- 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:16: 3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).”
- 2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 3:16: Lord of peace--Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (Rom 15:33; Rom 16:20; Co2 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Rom 14:17). always--unbroken, not changing with outward circumstances. by all means--Greek, "in every way." Most of the oldest manuscript”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 18:11: Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor. God, I thank thee, etc. - In Mat 5:20, our Lord says, Unless your righteousness abound more than that of the scribes and Pharisee”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 6:16: We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer. I. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it; when the bridegroom is taken away, then shall they fast, Mat 9:15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Chri”
- Esther (Methodist/Wesleyan) “Adam Clarke on Esther 4:3: Fasting, and weeping, and wailing - How astonishing, that in all this there is not the slightest intimation given of praying to God!”
- Esther (Methodist/Wesleyan) “Adam Clarke on Esther 4:16: Fast ye for me, and neither eat nor drink three days - What a strange thing, that still we hear nothing of prayer, nor of God! What is the ground on which we can account for this total silence? I know it not. She could not suppose there was any charm in fasting, sackcloth garments, and lying on the ground. If these were not done to turn away the displeasure of God, which seemed now to have unchained their enemies against them, what were they done for? If I perish, I perish - If I lose my life in this attempt to save my people, I shall lose it cheerfully. I see it is”