Our Gemara on Amud Beis considers oneg shabbos, the delight of shabbos to be an essential factor even so far as making unprocessed produce considered complete and obligated in maaser, when ordinarily it would be considered exempt. The Shita Mekubetzes explains that the gravitas of shabbos itself, and that you are choosing to enjoy it on shabbos,  somehow makes the produce complete even if not actually fully processed.

This corresponds well with a Maharal ( באר הגולה באר ב:ח ) who explains that the spirit of shabbos requires a person to have a conviction that all his tasks are complete and no additional work is needed. This is so in order to commemorate and honor that when God completed creation, it was perfection.

Ohr Hachaim (Shemos 20:9) similarly states that one must feel on shabbos as if all his work is completed, even if it is not. Once shabbos commences, he must consider everything to be all taken care of.

These ideas about Shabbos can be used to answer a difficult linguistic problem with the famous Ribbon Kol HaOlamim prayer we say Friday night. Part of the prayer is:

מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי. עַל כָּל הַחֶסֶד אֲשֶׁר עָשִׂיתָ עִמָּדִי וַאֲשֶׁר אַתָּה עָתִיד לַעֲשׂוֹת עִמִּי וְעָם כָּל בְּנֵי בֵּיתִי וְעָם כָּל בְּרִיּוֹתֶיךָ בְּנֵי בְּרִיתִי.

I am grateful to you, Hashem, our God and God of our forefathers, for all the kindness that you have shown me and that you will show me in the future and to my family and my friends, your creatures. 

To my knowledge, it is the only prayer where we thank God for something that he will do instead of something that he did. Ordinarily this would be partially dishonest. There is a special focus on precision and honesty in prayer. (See for example Mishna Berura 46:33, 197:24, 582:16, 591:12.Baer Heytev 475:9, Magen Avrohom 299:9). Furthermore, it is a mixing of future request with thanksgiving for the past, which is usually not accepted in nusach HaTefila,( ועיין משנה ברורה תרפב:ז בשם בית יוסף דבדבר הודאה הוי לשעבר )

I think a partial answer to this textual problem is that we are to consider all our incomplete and outstanding matters to be as if they are complete. Therefore, in that state of mind, such a prayer is not really dishonest. The prayer is partially aspirational, and partially a confession of faith, making it so.