Daily Lectionary | Isaiah 58:1-12 & Luke 18:9-14

Ash Wednesday

Isaiah 58:1-12

Summary

The only required day of fasting in the Law of Moses was the Day of Atonement (Lev. 16). Fasting, however, became associated with prayer and repentance. On Ash Wednesday, this reading orients us to the sort of fasting and spiritual practice that the Lord desires.

There is a way to practice righteousness that masks unrighteousness. The Lord warns Israel not to practice corporate fasting in a presumptuous way and expect him to act on their prayers. If you fast and still live lives of quarreling and injustice, then know “Fasting like yours this day will not make your voice to be heard on high” (Isa. 58:4)

Fasting is a fine practice as long as it's accompanied by a life committed to God’s righteousness. “Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free and to break every you? Is it not to share your bread with the hungry and bring the homeless poor into your house….” (Isa. 58:6-7). Fasting for personal spiritual development may very well have a place, but the fasting the Lord chooses is fasting connected with action. 

This sort of fasting causes “your light break forth like the dawn and your healing shall spring up speedily...then you shall call and the Lord will answer…” (Isa. 58:8-9). The irony is that this sort of fasting, focused outward, will lead back to healing and prayers being answers. 

Reflection

This Lent how can you adopt a practice of fasting that focuses outward? 

Luke 18:9-14

Summary

Jesus introduces the parable of the Pharisee and Tax collector “to some who trusted in themselves that they were righteous, and treated others with contempt.” These two go together. Those who think they are righteous in and of themselves will inevitably look down on others less righteous than themselves.

So it was with the Pharisee and the tax collector. The Pharisee gave his resume of outward righteousness. The Tax Collector, a type known to be despised and squirrly, acknowledges his ned: “God, be merciful to me, a sinner.” This simple confession, Jesus tells us, means he is justified before God and the other is not. 

The teaching of this parable is quite simple: we can acknowledge our supposed righteousness or our real need for mercy. One path leads to being justified--made right before God--the other path does not. 

Reflection

How can this simple prayer, “Lord have mercy on me, a sinner,” orient our relationship to God? What attitude does such a prayer evidence?