48 14 Habits of Highly Effective Disciples
20:14. Jahaziel, whose name meant “God sees” or “reveals”, was a Levite,
familiar with temple worship. His lineage was traced through Asaph,
King David’s leader of choral worship (1 Chronicles 16:4–5). He was
chosen to “reveal” God’s answers to the pleadings of God’s people as
they fasted.
20:15. In his prayer, Jehoshaphat declared that in time of calamity Judah
would stand before God’s temple and, “you will hear us and save us”
(20:9). Jahaziel heard from God and quoted God directly. The fasting
and worship had humbled God’s people and had sensitized them to the
miraculous presence, power, and provision of God. In whatever way God
chose to respond to the crisis, his people would now willingly commit
themselves to him.
Fasting During Regular Worship (Matthew 6:16–18)
6:16. Jewish law required only one day of fasting each year (the Day of
Atonement), but Jesus expected his disciples to fast regularly. Notice he
said “when”, not “if ” in verses 2, 5, and 16. Fasting was included in the
“acts of righteousness” of Judaism (6:1). Jesus condemned the false piety
and ostentation of the Pharisees, calling them hypocrites. Fasting is a
way to seek God, not a proof of piety.
The concept of “reward” was also a part of the teachings of rab-
binic Judaism. The “acts of righteousness” were those which “merited”
salvation. (Christians are saved by grace through faith, alone.) Human
rewards are f leeting. God’s “rewards” are perfect and eternal. Christians
do not fast in order to be rewarded, but because we are already rewarded
in our Lord (Matt. 19:27–29).
6:17–18. Jesus instructed his followers to look their best while fasting.
The use of olive oil to heal dry skin, for example, should be continued.
“Dress well, comb your hair, and put a smile on your face,” is a fair para-
phrase of Jesus’ teaching. None of the acts of righteousness should call
attention to the individual performing them. The Pharisees did not
understand this concept (6:16). Their reward was superficial.
The idea of “reward” was mentioned seven or eight times in this
chapter, likely because the concept of rewards was featured in rabbinic
teachings and familiar to the crowd. The concept of grace was not yet