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Why God's People Should Fast

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Why God's People Should Fast Why God’s People Should Fast God begin the building where the first injury originated.”2 Joel Rishel Whether or not fasting can be traced back to Many people fast today for a variety of health Adam as a creation ordinance may be debated. and psychological reasons. Some even fast for But it was certainly given as part of the Mosaic religious reasons, which can be defined as delib- Law for the Day of Atonement—the only pre- erately abstaining from food for spiritual pur- scribed day of fasting. poses. I contend that God desires his people to !is shall be a statute forever for you: in the fast and I want to explain why. seventh month, on the tenth day of the month, you shall afflict your souls, and do Is Fasting Meant For Today? no work at all, whether a native of your First, it is necessary to demonstrate that fast- own country or a stranger who sojourns ing is biblical and meant for today. Many Chris- among you. For on that day the priest shall tians may be surprised to hear that we ought to make atonement for you, to cleanse you, fast. !ey would claim that it is simply a phe- that you may be clean from all your sins nomenon of the Old Testament, and that today before the Lord. It is a sabbath of solemn we are to be joyful in Christ, not sad and mourn- rest for you, and you shall afflict your souls. ful. Such an a"itude neglects the biblical empha- It is a statute forever (Leviticus 16:29–31). sis that Christianity does require a broken heart- By comparing this passage with Leviticus edness and despair over human sinfulness. 23:27–32 and Numbers 29:7, it can be observed Tertullian defended the practice of fasting in that “afflicting your souls” was a reference to the third century A.D., protesting against the fasting. In addition to the prescribed annual fast psychics of his day. !ese people denied fasting on the Day of Atonement there are twenty-eight on the basis of the “Christian liberty” principle Old Testament examples of fasting on other in Galatians 5 and 1 Corinthians 8:8. Tertullian days, some of which will be referred to later. traced the principle of fasting back to Adam who Dissenting Christians will still insist that fast- was commanded not to eat of the tree of knowl- ing in the Old Testament has nothing to do with edge of good and evil, thus making it an everlast- us today. Surprisingly, though, fasting is given ing ordinance of God’s creation.1 1 St. Isaac the no less emphasis in the New Testament, which Syrian agreed: “As the first commandment contains seventeen instances of fasting. It is pre- imposed upon our nature in the beginning was dicted by Christ for New Testament Christians in against the tasting of the Parable of the Bridegroom (Ma"hew 9:14–15; RAR 11:4 (Fall 2002) p. 82 Mark 2:18–20; Luke 5:33–35), “But the days will the food, and in this point the head of our race come when the Bridegroom will be taken from fell, therefore those who strive for the fear of 1 Tertullian, “On Fasting,” Ante-Nicene Fathers: Vol. IV, 2 St. Isaac the Syrian, “Fasting in the Writings of edited by Alexander Roberts and James Donaldson (Buf- the Church Fathers,” Coptic Church Review, 6:3 falo: Christian Literature Publishing Co., 1885), 127–28. (Fall 1985), 78. (2002). Reformation and Revival, 11. Exported)from)Logos)Bible)Software,)5:20)PM)December)28,)2014. 1 them, and then they will fast.” Despite those who tual realities, which are too easily obscured by say otherwise, the removal of the Bridegroom is the shadows of this world. an obvious reference to the ascension of Christ.3 "e verses immediately following the Parable Calvin agrees citing the apostles who interpreted of the Bridegroom indicate that the focus of our the Bridegroom passages as mandating fasting fasting is slightly different than that of the Old a!er the ascension. “"e apostles, therefore, fol- Testament (Ma$hew 9:16–17; Mark 2:20–22; Luke lowed what was not new to the people of God, 5:36–39). Old Covenant fasting cannot contain the and what they foresaw would be useful to them.” new features of the kingdom. "e new wine of In response to those who insist that fasting was the New Covenant indicates that our perspective only for the Old Testament, in fasting is different. We are no longer fasting RAR 11:4 (Fall 2002) p. 83 that the Bridegroom will come, but that he has Calvin continues: “If anyone declines to accept come, has ascended, and will come again (2 the testimonies which can be cited from the Old Corinthians 5:8). A radical change in covenant Testament, as if inappropriate to the Christian structure has taken place, and it calls for a new church, the fact remains that the apostles also fol- fasting which rests upon the finished work of lowed the same practice.”4 our Bridegroom on the cross. Fasting today is a physical expression of the heart hungering for "e intent of Jesus’ teaching in the Parable of the second coming of Christ. the Bridegroom is that fasting is an expression of a real desire for the presence of Christ. So much Perhaps the most direct New Testament evi- so that fasting is not necessary when Christ is dence for fasting today is that Jesus assumed in present, but when he is absent, then those who the Sermon on the Mount that his followers love him will fast. "eir fasting gives evidence to would fast. He said, “Moreover when you the fact that they yearn, ache, and long for spiri- fast. .” (Ma$hew 6:16–17). In Ma$hew 6 we are taught that if we do these three things (give 3 For instance, J. A. Ziesler argues that while Christ is alms, pray and fast) in secret, God will reward us absent from us, he has sent us his Holy Spirit. "us fast- openly. When Christ taught all his disciples to ing is not appropriate for true believers who have the give alms, pray, and fast in such a manner, it was a actual presence of the Holy Spirit in them. J. A. Ziesler, clear command to perform these duties, as well “"e Removal of the Bridegroom: Mark 2:18–22, ” New as to perform them in that manner. An important Testament Studies, 19:2 (January 1973), 190–94. Ziesler’s point to notice in the Sermon on the Mount is interpretation must be considered improper exegesis of that fasting is paralleled with benevolent giving Mark 2:18–22. In this passage Christ uses the word and with prayer. Christ spoke on these three sub- “Bridegroom” several times, a term, which is exclu- jects using exactly the same wording: “When you sively applied to the second person of the Trinity, and give alms” (Ma$hew 6:3); “And when you nowhere used in reference to the Holy Spirit. pray” (Ma$hew 6:5); “Moreover when you 4 John Calvin, Institutes of the Christian Religion fast. .” (Ma$hew 6:16). Just as giving and (Philadelphia: Westminster Press, 1960), 1241. See Acts RAR 11:4 (Fall 2002) p. 84 13:2–3 for an example of the apostles fasting a!er the prayer are ordinances of God, so is fasting. ascension. (2002). Reformation and Revival, 11. Exported)from)Logos)Bible)Software,)5:20)PM)December)28,)2014. 2 It is certainly true that fasting is especially ment. No. Our Savior assumed that we would fast, united to prayer. Andrew Murray states in his and as such, it is a divine institution ordained by book on prayer that Christ gives the cure for li!le God. Fasting has been applicable to all Christians faith in Ma!hew 17:19–21: “But this kind does not at all times (with the only two exceptions being go out except by prayer and fasting.” Murray the disciples when they were with Christ), and to concludes that faith depends entirely upon the all Christians in our future glorification when we state of the spiritual life. And he draws two will be with Christ at the Feast of the Bridegroom. lessons: “One, that faith needs a life of prayer in What Should Be Our Motives In which to grow and to keep strong. "e other, that Fasting? prayer needs fasting for its full and perfect devel- opment.. .. Prayer is the one hand with which we Now if fasting is to be performed grasp the invisible; fasting, the other with which by Christians today, we must understand we let loose and cast away the visible.”5 the proper motivation to be obedient to this Based on the many scriptural examples, RAR 11:4 (Fall 2002) p. 85 Samuel Miller concludes that “fasting may be duty. As with all the spiritual disciplines, it is not confidently affirmed as a divine institution; that the mere performance that God desires, but the it is a duty on which all Christians are bound, at proper motive of the heart. In the Sermon on the proper seasons to a!end.” He adds that just as in Mount Christ teaches us what would be an prayer, there is no direct mandate for the fre- improper and hypocritical motive—”that you quency of fasting, or a prescribed method to fol- may not appear unto men to fast, but unto your low; but it is an occasional and special duty of the Father which is in secret; and your Father who Christian.6 sees in secret will reward you openly” (Ma!hew "erefore we must assert with Calvin that 6:16–18).
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