As we can see, Jesus' attitude toward fasting, like His attitude toward every religious tradition in general, was always very far removed from the religious formalism without which many of His interlocutors could not imagine their lives. Of course, in certain cases fasting is important and necessary, and Jesus by no means opposed the practice itself in principle. The point was something else...
As we can see, Jesus' attitude toward fasting, like His attitude toward every religious tradition in general, was always very far removed from the religious formalism without which many of His interlocutors could not imagine their lives. Of course, in certain cases fasting is important and necessary, and Jesus by no means opposed the practice itself in principle. The point was something else: every element of religious tradition should serve a person's spiritual formation and growth. Indeed, fasting, at least in Yahwist and Jewish tradition, always presupposed sadness and mourning. It might be family mourning for a deceased relative, public mourning connected with some sorrowful or tragic event of general significance, or, finally, mourning during days of repentance—individual or communal, and sometimes even national, as happened, for example, during the siege of Jerusalem by the Assyrian army in the eighth century BC. In every case, however, fasting had specific content and always possessed a quite definite meaning.
Yet in Gospel times, above all among the Pharisees, fasting had largely become, if not a mere formality, then a purely religious obligation. Everyone knew that a believer should repent of his sins and grieve over them. To regulate this religious practice, the spiritual leaders of the Pharisaic brotherhood established a mandatory fast assigned to two specific days each week, apart from special annual days of mourning. One could, of course, extend the period of abstinence if one wished. Reducing it, however, and declining to keep the prescribed two fast days each week was not exactly forbidden, but was regarded as extremely impious. Such a refusal would almost certainly provoke at least puzzled questions, which is precisely what happened with Jesus' disciples.
Jesus does not even attempt to provide any religious explanation for their refusal to fast. His arguments concern the spiritual life alone: if His disciples have nothing to grieve over now and are not thinking of repentance because He Himself is with them, then fasting has neither meaning nor necessity. When meaning and necessity appear, its time will come as well. There is a time for everything, determined by the logic not of religious regulations but of spiritual life—as is always the case in the Kingdom.
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3:8 Unto me, who am less than the least of all saints, is this grace given - Here are the noblest strains of eloquence to paint the exceeding low opinion the apostle had of himself, and the fulness of unfathomable blessings which are treasured up in Christ.
3:9 What is the fellowship of the mystery - What those mysterious blessings are whereof all believers jointly partake. Which was, in a great measure, hidden from eternity by God, who, to make way for the free exercise of his love, created all things - This is the foundation of all his dispensations.
3:10 That the manifold wisdom of God might be made known by the church - By what is done in the church, which is the theatre of the divine wisdom.
3:12 By whom we have free access - Such as those petitioners have, who are introduced to the royal presence by some distinguished favourite.And boldness - Unrestrained liberty of speech, such as children use in addressing an indulgent father, when, without fear of offending, they disclose all their wants, and make known all their requests.
3:13 The not fainting is your glory.
3:15 Of whom - The Father. The whole family of angels in heaven, saints in paradise, and believers on earth is named. Being the "children of God," (a more honourable title than "children of Abraham,")and depending on him as the Father of the family.
3:16 The riches of his glory - The immense fulness of his glorious wisdom, power, and mercy. The inner man - The soul.
3:17 Dwell - That is, constantly and sensibly abide.
3:18 That being rooted and grounded - That is, deeply fixed and firmly established, in love. Ye may comprehend - So far as an human mind is capable. What is the breadth of the love of Christ - Embracing all mankind. And length - From everlasting to everlasting.And depth - Not to be fathomed by any creature. And height - Not to be reached by any enemy.
3:19 And to know - But the apostle corrects himself, and immediately observes, it cannot be fully known. This only we know, that the love of Christ surpasses all knowledge. That ye may be filled - Which is the sum of all. With all the fulness of God - With all his light, love, wisdom, holiness, power, and glory. A perfection far beyond a bare freedom from sin.
3:20 Now to him - This doxology is admirably adapted to strengthenour faith, that we may not stagger at the great things the apostle has been praying for, as if they were too much for God to give, or for us to expect from him. That is able - Here is a most beautiful gradation.When he has given us exceeding, yea, abundant blessings, still we may ask for more. And he is able to do it. But we may think of more than we have asked. He is able to do this also. Yea, and above all this.Above all we ask - Above all we can think. Nay, exceedingly, abundantly above all that we can either ask or think.
3:21 In the church - On earth and in heaven.