Romans 8:15 “For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, ‘Abba, Father.’”

As children of God, we don’t live as slaves to fear. That is not our status, though it once was. From time to time we find ourselves returning to that view of life. It is the product of our sinful nature. We live as slaves to fear when we view God mainly as the enforcer, an other-worldly task master who will let us feel the lash of his whip if we do not keep in line and behave ourselves.

You know what that is like. When we think that the heartache of today is God’s repayment for the sins of our past, we are living as slaves to fear. When we resist the urge to indulge ourselves because we might get caught, or we might catch some disease, or we might be shamed, we are living as slaves to fear.

Siegbert Becker tells the story of a man he knew when he was in graduate school. “Do you mean to tell me,” the man asked one day, “that if you knew that you could get by with it, there’s nobody in the world you’d want to kill?” When Becker replied he didn’t think he could do something like that, the man continued, “If I knew that the police wouldn’t catch me, there are six people on this campus that I’d kill right now.”

That’s living as a slave to fear, and it can be effective at controlling behavior. But we should not think obedience like that pleases God. Even if it gets us to obey, it reflects a bad relationship with him, not a good one. God is no more pleased with obedience like that than parents are pleased when the threat of a spanking or a grounding is the only thing that gets their whining children to do their chores.

What the Lord is seeking even more than obedience are sons. The sacred status we share as children of God is sonship. Being sons is more than being children. All of us, men or women, male or female, are sons. That means that we have a recognized, legal status in God’s family. All the rights and privileges of membership belong to each one of us.

That involves a striking change for people who once were slaves to fear. That change was possible because the one and only Son, the only begotten Son of God, Jesus Christ, was willing to trade places with us. By his death on the cross he removed the sins that disqualified us for a place in the family. By sending us his Spirit and calling us to faith, he adopted us into our place in the family.

That means we enjoy a Father’s tender affection: “And by him (that is, the Spirit of sonship) we cry, ‘Abba, Father.’ God doesn’t want some distant and formal relationship with the children he has adopted. He doesn’t keep us at arm’s length.  He wants us to know the deep affection and closeness of a loving family. The sin that once kept us apart has really and completely been removed. We don’t have to be afraid.

Think of what it means to call him Father. Most of the people I am closest to I call by their first names. My brothers and sisters are David, Debbie, and Becky. My children are Carrie, Aaron, Nathan, and Stephen. My wife is Robin.

But I don’t call my father, “John,” or my mother, “Mary Elin.” In this case there are titles that express the affection between us more intimately, terms of endearment that reflect the care they have always had for me, and the trust, and at times even dependence, that I have had in them. Whether you say “father or mother,” “mom or dad,” “mommy or daddy,” “mamma or pappa,” these terms describe people who love you unconditionally. They would give their lives to help you. They have sacrificed and denied themselves so that you could succeed. They have always been on your side, even when that meant laying down the law to keep you out of trouble.

At least, that’s the ideal. But even if human parents fail, we are God’s children who enjoy a divine Father’s love and affection. It’s one of the privileges we enjoy as sons who share a sacred status.

Matthew 5:23-24 “Therefore, if you are offering your gift at the altar and there remember your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.”

Are you content to have certain people as enemies? Have you resigned yourself to not liking them, and them not liking you? Maybe your relationship went south because of something he did. Maybe it is because of something you did. Maybe it will be possible to repair the damage and heal the wounds. Maybe it won’t. But if we understand what Jesus says about anger, insults and righteousness, we are going to try fix it.

Consider the context of the scenario Jesus presents. You are an Old Testament worshiper, and you have brought your lamb, or your calf, to sacrifice on God’s altar at the temple. Why would you be doing such a thing? The sacrifice was an object lesson in finding a restored relationship with God. We offended him with our sin. The wages of sin is death. We are sorry for what we have done and repent. Forgiveness comes only with the shedding of blood.

But God doesn’t want to kill us. It’s not our blood he seeks. He wants to restore us. He wants to be friends again. So he allows a substitute. We bring an animal as a picture of the sacrifice his Son would someday make in our place. This satisfies God’s justice. It restores the relationship. God forgives us. We are reconciled.

Now there is another person God made and redeemed no less than you or me. The Lord loves him or her just as much. The two of you are having a tiff. Who started it really isn’t important. Anger and insults invite God’s judgment, as Jesus makes clear. The Lord is willing to forgive us for the way we have offended him. It is why we can approach his altar with our gift. Does it make sense to seek to be God’s friend while we are living as enemies with another one of his children? Is that even possible?

This scenario for New Testament Christians is only slightly different. We don’t bring God cattle and sheep. Jesus has sacrificed for our sins once for all at the cross. But the altar on which we lay our monetary gifts, in front of which we bring God our sacrifice of praise and worship, is still a symbol of God’s forgiveness and grace.

In the Lord’s Prayer Jesus taught us to pray, “Forgive us our trespasses as we forgive those who trespass against us.” Maybe we can’t convince the other person to be forgiving to us. But we can show them the grace in our hearts. We can show God that “we get it” when it comes to the way he has forgiven us, by reaching out to those who have something against us. Then we can come and offer our gifts as people God has made righteous by grace.

Matthew 5:21-22 “You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with is brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,” is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.”

Almost everyone agrees that murder is bad. Even then, some try to justify certain versions of the crime. When I lived in Texas, there was a joke that in some parts of the state “He needed a killing’” was a viable defense in some courts of law. Still, almost everyone agrees murder is sin. Don’t do it.

Anger, on the other hand, seems natural. It is a feeling that is hard to resist. Everyone does it. You can’t treat anger like a crime. We would all be in jail or sitting on death row.

Jesus isn’t having any false distinction between murder and anger. Both make us “subject to judgment.” Now before we get distracted by objections like, “Didn’t Jesus get angry?” and “Doesn’t the Bible talk about righteous anger?” the answer is “Yes” and “Yes.” Jesus is not taking the time to explore all the variations, exceptions, and circumstances thoroughly.

But I think we know what he is talking about. We all know how anger turns us against people. We all know its power to dump water on the fires of love and concern. It may be entirely appropriate that we humans punish people differently for murder or anger. The consequences for my neighbor are vastly different in each case.

But both murder and anger reflect the same issue in my relationship with God. He says, “Love your neighbor.” He says, “Love me by keeping my commands.” And in each case we say “No.” Either way, anger or murder, God is not happy.

Just see how ridiculous these distinctions we make to justify ourselves get. “Again, anyone who says to his brother, ‘Raca,” is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.” Raca was an Aramaic term of contempt that translates approximately “air head.” It’s like saying, “He has a little too much empty space between the ears,” or “a little too much yardage between the goal posts.” “His elevator doesn’t quite reach the top floor.” “He’s a few French fries short of a happy meal.”

Now you might wonder, “What’s the difference between that and saying that someone is a fool?” Jesus would say, “Nothing.” That’s the point. The religious scholars of his day argued back and forth about whether you could say this word or that word, and which one was worse. All along the real issue was, “Why do you want to insult your neighbor? Why don’t you love him more?” We set up these false standards of behavior by creating false distinctions. Jesus says, “It’s all bad. Don’t defend yourself. Be honest and admit your failure.”

When we rethink righteousness like this, when we stop using false standards to defend ourselves, then we are ready for grace. We realize our need to be forgiven. Then our perfect Jesus is more than the life coach who shows us what to do. He is the Savior who bears our sins away. His selfless sacrifice and death aren’t an example meant to expose how little we love others in comparison. It is the forgiving of our sins, the wiping clean of our record, the restoring of our righteous status with God. It all requires an honest view of God’s standards and our behavior if we are going to be able to see it.

Matthew 5:20 “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.”

Finding good role models is a concern people have always had. We think we have one. Then they go and do something stupid. Some budding actor or actress seems to set a good example so long as they star on a show on the Disney channel. Then they outgrow Disney and go mainstream. Suddenly they are in trouble with the law. They develop a drug problem. In no time they have gone through three failed marriages.

Some great athlete seems to be a pillar in the community. Then skeletons come tumbling out of his closet from his college days or his private life.

Some politician… well, come on now. I know we do it, we treat them as role models, but what were we thinking? Making them role models must be the result of a temporary lapse of sanity. In all these cases, we might think that our problem finding good role models stems from our fascination with celebrities, but it goes deeper than that.

The people of Jesus’ day thought they had good role models in the Pharisees and the teachers of the law. We might be surprised to hear Jesus mention them in connection with role models. For us, the term “Pharisee” is never associated with “good role model.” But that is largely due to the exposé Jesus made of their fatal flaws during his ministry. These were people whose attempts to live the righteous life were exceptional. They went above and beyond in trying to keep God’s law. Jesus later criticizes them for showing off with their very public fasting and prayers and gifts to the poor. But realize that this means the Pharisees had a reputation for being men of deep faith who prayed a lot and regularly gave substantial gifts to charity.

That Jesus mentions them negatively must have shocked his original audience. If these men weren’t righteous, then who? How could anyone hope to be righteous enough? Actually, this was Jesus’ point. No role model, no Pharisee, no ordinary average Joe makes the grade.

We tend to be satisfied with pretty good, close enough, almost perfect. But even if our role models have managed to hide all their flaws and never betray their imperfections, they all fall short. So do we. Jesus was not teaching something new to the people of his day, just something they hadn’t heard in a long time. “There is no one righteous, not even one,” David wrote in the psalms. “There is not a righteous man on earth who does what is right and never sins,” his son Solomon wrote maybe a half century later in Ecclesiastes. God has set his bar for righteousness far higher than anyone thought. At the end of this chapter Jesus gives the true standard for righteous living from the only role model who matters. “Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48).

The stakes couldn’t be higher, either. “You will certainly not enter the kingdom of heaven.” At stake are not community standards or the corruption of little boys and girls. This is a matter of life or death, heaven or hell. Jesus doesn’t tell us directly here what the solution is. At this point he was simply helping his audience to find their appetite for it. And if anyone still thought it was a matter of trying harder or doing better, he knocks over one false standard of righteous behavior after another in the verses to come.

If we can’t do it ourselves then, there is only one solution. Only a borrowed righteousness will do. Only a just life lived by someone else will satisfy God.

That is exactly why Jesus came. He tells us verses earlier in verse 17, “Do not think that I have come to abolish the Law or the prophets; I have not come to abolish them but to fulfill them.” And he did. When we set aside the false standards set by role models who are only pretty good, merely mostly perfect, then we are ready to rethink righteousness. Then we are ready to see that we need a substitute, a pinch-hitter, a surrogate or replacement before God if we want him to consider us righteous.

And Jesus is the perfect man for the job. He not only lived righteous. He shares his perfect righteousness with us. In him our righteousness surpasses that of the Pharisees and anyone else who thinks they are holy. He is more than a role model. His own life is the source of the righteousness we need.

1 Peter 3:13-15 “Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. ‘Do not fear what they fear: do not be frightened.’ But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.”

You might think that when we talk about the gospel, and respond to insults with kind words and blessings, people would like us and treat us well. Usually that is the case. When Peter asks the question, “Who is going to harm you if you are eager to do good?” he is implying that the answer is “no one.”

Most of the time. Of course, there are exceptions for every rule. Sometimes people see our kind response as weakness to take advantage of. Sometimes they just don’t like the gospel we believe. Peter quotes words the Lord said to Isaiah 700 years earlier. “Do not fear what they fear.” The prophet had been telling Israel’s leaders not to worry about their political enemies in other countries. The Lord was going to take care of them. They didn’t need to sell their freedom and independence to some more powerful nation for protection. They needed God.

Most of the leaders thought Isaiah was nuts at best, treasonous at worst. They pressured the prophet to shut up. They threatened him and tried to intimidate him. They wanted to silence him. According to Jewish legend, eventually they sawed him in two.

“Do not fear what they fear.” Many others don’t believe in an all-loving, all-powerful God who promises to take care of us. They are afraid of the bully who is bigger and stronger. So they become the bully when they are bigger and stronger. Isaiah had God, so he didn’t have to be afraid of them.

Neither do we. Many people believe we are nuts at best, dangerous at worst for the gospel we believe. “Religion stands in the way of progress,” they say. “It limits personal freedom. It encourages judgmentalism and prejudice. It prevents people from being more urgent about solving the world’s problems. They turn to prayer, or hope for heaven, when they should be rushing to action.” The atheists, the humanists, the secularists, and the proponents of strange new moral standards would like to silence our talk about sin, and grace, and God.

Peter has the solution. “But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect…” Even when they attack our faith, our response does not need to become mean and personal.

But it does need to be a defense. That is the idea behind the word “answer” in the Greek. The Christian gospel is fact and truth, no matter what the other side says. Jesus our Lord is real. So is his love, his forgiveness, and all his saving work. As God’s people we defend his honor when we defend our faith. In the process, we just might win some converts from the other side.

So be prepared. Study your Scriptures. Know how they fit together. Commit them to memory. Don’t be content with a vague and hazy grasp of your faith. Don’t be satisfied that the pastor has the answers. Know them for yourself.

Then you will be prepared to defend your faith, and when you open your mouth, you will be talking as the very mouth of God.

1 Peter 3:9-11 “Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. For, ‘Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. He must turn from evil and do good; he must seek peace and pursue it. For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil”

We live in a world that suffers from an insult epidemic. Like six-year-olds, people defend it by saying, “But he was mean to me.” To find people who follow Peter’s instructions here, don’t look to the politicians, the press, or the people who post on social media. They all live by trading insult for insult. More and more it seems that Christians are getting sucked into the same way of interacting with the people with whom they disagree.

Do you know who has a little clue about how to respond? Customer service. It turns out that when there is money to be made, even the world can trade blessing for insult, respond to attacks by making peace. At the company where my wife works, they teach managers to deal with customer complaints using the acronym BLAST. It stands for believe, listen, apologize, satisfy, and thank you. It settles the customer down, sends them away happy, and brings them back to spend more money in the future.

For God’s people, answering insults with blessing is not about making money. It is about our call. “To this you were called,” Peter says. We have been specially chosen and selected by God for a special purpose. We were no different than the billions of other people on the planet, and yet in his grace God called us. He did not repay evil for the evil we have done. Our whole lives may have been a slap in his face, but he did not trade insult for insult. He is the ultimate peace-seeker.

Earlier in his book Peter reminds us, “When they hurled their insults at him, he (Jesus) did not retaliate; when he suffered he made no threats. Instead he entrusted himself to him who judges justly. He himself bore our sins in his body on tree.” Jesus kept his own mouth shut so that he could carry our sins at the cross. And since that time, God’s every word to us has been peace. His answer for our every sin is, “Your sins are forgiven. It’s like they never happened. I don’t see them anymore.” He sent parents and pastors and personal friends to preach it to us. Through them he promises, “ I have reconciled you to myself. I have called you and made you my very own.” By cleansing us of our sins and claiming us for himself he has made us different people, new people, God’s people.

Doesn’t that suggest a new way of responding to the people who may not have very nice things to say to you and me? “Do not repay…insult with insult, but with blessing…keep (your) tongue from evil and (your) lips from deceitful speech…seek peace and pursue it.” When we talk like God’s people, good things happen. Anger turns to peace. Enemies become friends. We are a blessing to others.

And even though we may be passing up the opportunity to vent some anger or get even, blessings will come to us as well, “For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil.” God is looking out for you, dear friends. He is listening to your prayers, the things you have to say to him. You have nothing to lose by talking like his own people.

1 Peter 3:3 “Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble.”

First the attitudes. Before we can talk about actions, we need to get the attitudes right. If you have ever had to deal with ornery kids, students, employees, or anyone else you were trying to lead or guide, you know that nothing changes until you get the attitude right. Trying to change the behavior first is an exercise in futility. You might as well be talking to the wall.

So Peter starts with “live in harmony with each other,” which is literally “be like-minded.” “Get on the same page with each other with your thinking.” Thinking like Christians goes a long way towards talking like them, and living like them.

That kind of harmonious, united thinking looks like this: sympathetic, loving, compassionate, and humble. The first three all talk about how we regard others. The world in which we live may talk a good game about sympathy, love, and compassion. The truth is, they live in more or less a constant state of irritation with the other residents with whom they must share the planet. Left hates right and right hates left. Just see how they behave at each other’s rallies. Does the person driving the car with the “coexist” bumper sticker realize the irony of his behavior as he flips off the elderly person who drifted into his lane? Does the Christian with the little fish symbol on his trunk realize the irony when he does exactly the same thing?

Sympathy–genuinely trying to understand and feel what the other person feels; brotherly love–caring about people who aren’t family as though they were (and not the messed up, dysfunctional kind); compassion–letting yourself be moved and changed by the pain someone else is experiencing; this is how we have to think about other people, including the ones we don’t like, especially the ones we don’t like, if we are going to treat them like God’s people and bless others.

Then there is one-word Peter mentions for how we regard ourselves: humility. We are generally inclined to think of ourselves as smarter, better, cleverer, more moral, than just about everyone else. Somewhere C.S. Lewis describes the man headed for hell this way: “unshakably confident to the very end that he alone has found the answer to the riddle of life, that God and man are fools whom he has got the better of, that his way of life is utterly successful, satisfactory, unassailable.”

Don’t misunderstand. Humility will always be confident about what God says and does. “May I never boast except in the cross of my Lord Jesus Christ,” Paul says. The cross that saved me, that cross that provides forgiveness for my pride and false confidence in self, will always be a big deal, worthy of our unceasing praise.

But humility means we are not so sure about ourselves. It certainly doesn’t assume our own superiority. Humble hearts not only put ourselves in the right place. They prepare us to offer everyone else the dignity and respect appropriate for people God himself loved and redeemed.

A coach of mine used to say, “Where the head goes, the body has to follow.” Peter recognizes something similar here: “Where the heart goes, the body will follow.” Get the attitudes right first. How we think and how we feel will soon be followed by what we do.

Isaiah 58:8-9 “Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the Lord will be your rear guard. Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I.”

The nation Isaiah served 2700 years ago was not suffering an unusual health crisis when the Lord offered them healing. They were not the victims of some grand epidemic. Their problems were bigger than that. The Lord promises healing to a faithful people whose religion is more than externals, and lip service, and self-chosen ways of worship. “Love me first, and love your neighbor like he is your own flesh and blood. Really invest yourself in loving him, and see if your problems don’t start to get better.”

This is the way the Lord made the world to work. Living a loving, selfless life in close communion with the Lord has a way of healing families, reducing stress, removing harmful habits, sometimes even bringing physical healing to our bodies. Convince enough people to live this way, and see if some of the great problems that plague society–crime, poverty, prejudice, substance abuse, injustice–don’t start to get better, even without passing new laws.

Even if you and I are the only ones who hear Isaiah’s call to adopt such a life of love, and the problems around us remain the same, we may enjoy the Lord’s healing blessing in our lives anyway. Almost 80 years ago Viktor Frankl was living in a German concentration camp in the middle of the Holocaust. All of the prisoners were living under the same conditions. But Frankl noticed that those who stopped feeling sorry for themselves and spent their time befriending and helping others somehow managed to thrive even while those around them were dying. Maybe living a life of serving others isn’t going to change the conditions around us. But it changes us. It helps us to cope. It offers a kind of healing as it invites the Lord’s blessing into our lives.

More than that, for the believer it brings a promise of the Lord’s own presence. “Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I.” Those who humble themselves under God’s commands, and show mercy to their neighbor in a way consistent with the mercy God has shown to them, have a promise of his answer to their prayers.

Don’t misunderstand the prophet’s point. He is not saying that God’s love for us is conditioned on our behavior. In his freedom God continues to love the whole world just because he chooses to love the whole world, including you and me. Our love is ever only a response to the love he has already shown by forgiving our sins and making us his own. What Isaiah describes always begins with God’s grace. For the New Testament Christian, all of this must flow from Jesus’ cross.

But like a good parent, who truly loves his children, he doesn’t want to reward bad behavior. He may delay his response to our calls for help because the crisis of the moment is useful for getting our attention. C.S. Lewis was fond of saying, “Pain is God’s megaphone.” It gets us to turn to him, to consider his ways, and to reconsider our own. When putting God first and serving others have become priorities in our lives again, he is ready to answer our cries for help and make his presence known in our lives.

Our Lord has not made a secret of what he wants of us. He hasn’t made it complicated either. We don’t need to go and invent ways of making him happy. We don’t have to sacrifice things he never asked us to give up. “Love God and love others” still sums up his demands.

A popular belief claims, “God helps those who help themselves.” You won’t find those words or that thought in the Bible. But Isaiah’s words remind us, “God helps those who help others.” And that can be true because God himself first helped us.

Isaiah 58:6-7 “Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter–when you see the naked to clothe them, and not to turn away from your own flesh and blood?”

It really isn’t such a great accomplishment to skip a meal, or even several. We haven’t made a huge sacrifice of time, or effort. We even come out ahead financially. We can afford to feast later on, or spend our savings on some other indulgence.

In the end, no one is really served but ourselves. The Lord gets nothing out of our hunger pains or the grumbling sound our stomachs make. Put yourself in his shoes for a moment. If I came to you and said, “Look, I did no grocery shopping today. I spent no time in the kitchen, prepared no food. I took no time for even a single meal, didn’t put a single bite in my mouth. I did it all for you. Aren’t you happy? Aren’t you impressed?” How might you respond? “Uh, thanks, I guess?” What good does it do you? That’s exactly what it does for the Lord, too: nothing. Why should the Lord care?

But what if there were a cause you deeply cared about? An old friend of mine lost his father to lymphoma when he was just a little boy. For him, supporting cancer research through the Leukemia and Lymphoma Society was a big deal. He was involved in fund raisers and cancer awareness. What if I made a large donation and sent him a card that said I had made my gift on his behalf? Now maybe I would have his attention, and his appreciation.

Through Isaiah the Lord makes known that there are some causes he cares about deeply. The world is his creation. The people he made to populate it are the crown jewel of that creation. They are especially dear to his heart. Caring for them is his cause.

But sometimes injustice gets in the way. Isaiah’s words about loosening the chains and taking off the yokes suggest he may be alluding to the abuse of Israel’s laws dealing with land and slaves. Every seventh year any land that had been sold was to be returned to its original owner, and all the slaves were to go free. Some people found ways to manipulate the laws so that they could keep their slaves from freedom and the land from its rightful owners.

But the prophet isn’t so specific. Applications in our day might include anything from human trafficking to frivolous lawsuits to certain issues of domestic abuse. Instead of caring for others, people take advantage of them.

God’s concern is not limited to what one person does to another. “Is it (God’s kind of fasting) not to share your food with the hungry and to provide the poor wanderer with shelter–when you see the naked to clothe them, and not to turn away from your own flesh and blood?” The Lord wants people to be fed, clothed and sheltered. “Do you want to make a sacrifice that makes a difference to me?” the Lord is saying. “Then don’t just sit by and watch all this happen. Don’t let people be mistreated and turn the other way. Don’t let people go without the necessities of life. Get involved. Do something. Give up your time. Give up your money for something that makes a difference.” Serving others who need help is the kind of “fasting” God seeks.

Serving others who need help is not a random idea the Lord thought of. It’s not a requirement he intends to force on others while living an entirely different way himself. The kind of fasting he chooses is the kind he chose for himself. Look at the life of Jesus. Did he not feed the masses? He distributed food to 5000. Though he himself had few possessions, he kept a fund from the donations he received for his ministry to help the poor. He is still giving us our daily bread today.

More than that, he made the greatest sacrifice ever “to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke.” No, he did not reform the government. He resisted becoming a political figure. He reformed individuals. And he set us all free from the injustices we have committed, from the oppression of our own sins, when he gave his life on the cross to pay our debt to God.

This is the kind of fasting our Lord chooses for himself. Today he invites us to make it our choice, and serve those who need help.