Fasting

Fasting as described in scripture is the refusal to partake in food for a period to beseech God for a blessing of some sort. This is different from fasting perhaps for health purposes, as in intermittent fasting or abstaining from foods high in cholesterol. Instead of seeking a physical benefit, fasting seeks the favor of He who is Spirit (Jn. 4.24).

Fasting is most connected in the Bible with periods of distress and mourning. This is brought on at times by the circumstances of others, like when Nehemiah mourned the appalling state of Jerusalem (Neh. 1.4), or Darius exhibits great distress over Daniel’s condemnation to the lions’ den (Dan. 6.18). David fasted and prayed for his son born to Bathsheba who was to die by divine decree (2 Sam. 12.16, 23). Jehoshaphat and the nation of Judah in 2 Ch. 20 are threatened by the Moabites & Ammonites, and in response he declares a fast throughout all Judah (v.3), who then “gathered together to seek help from the LORD.” (v.4). This theme of seeking help from the LORD characterizes the point of fasting, which is to garner favor with God on some issue of paramount importance.

Typically the distress that provoked fasting in scripture was sin, or rather God’s pending response to it. For this reason, fasting is commonly paired with prayer and repentance. God in fact makes this point in Joel 2.12-13: “"Yet even now," declares the LORD, "Return to Me with all your heart, And with fasting, weeping and mourning; And rend your heart and not your garments." Now return to the LORD your God, For He is gracious and compassionate, Slow to anger, abounding in lovingkindness And relenting of evil.” “Exhibit A” of this connection is found in the book of Jonah. The city of Nineveh was undone by Jonah’s message that they would be overthrown in 40 days, and in response the people “called a fast and put on sackcloth from the greatest to the least of them” (Jonah 3.5). The Ninevite king doubled down on this by proclaiming a fast even for the livestock and instructing the Ninevites to “call upon God earnestly that each may turn from his wicked way and from the violence which is in his hands. Who knows, God may turn and relent and withdraw His burning anger so that we will not perish.” (v.8-9). Here we see the connection between fasting, repentance, and begging God’s mercy. To further emphasize this connection, the ONLY scheduled national fast in the Israelite calendar was the Day of Atonement, the day in which the sins of the nation were atoned (Lev. 23.27-28). In all instances when God’s mercy and forgiveness were sought with great urgency, fasting seems to have been involved.

There are other times when, instead of distress, intense spiritual strain is the motivating factor for fasting. Such was the case in Acts 13.1-3, when the ministering prophets and teachers in Antioch were instructed to set apart Barnabas and Saul (Paul) to the Holy Spirit’s work. Another such example is in the appointment of elders in Lystra (Acts 14.23). In both cases, prayer related to the practice. Saul of Tarsus is another key example of fasting for this reason. After his vision on the road to Damascus in Acts 9, he goes three days without food or drink (v.9), and Ananias is told by the Lord that Saul has been engaged in prayer (v.11). Perhaps Saul’s prayer in this case is on account of this sinful opposition of the gospel, but even if not the weight of his spiritual condition inspired him to pray and fast.

As we think about fasting’s relevance to us today, I think we must start with a question: Do we care enough to fast? When was the last time (if ever) that I have felt so intensely the need to pray and beg God’s intervention/favor/mercy that even eating was set aside to do so? This distress need not be on account of personal guilt, but if it were so the point would be strengthened further! It is obvious that fasting was not an everyday thing, as these levels of distress are (hopefully) not everyday occurrences. This is why the twice-a-week fasting of the Pharisee in Luke 18.12 only shows his arrogance and ridiculousness, not his piety. But on the other hand, what does it say about us if we NEVER reach the level of angst, distress, or despair that would even drive us to set aside our “daily bread” to seek the favor of He who gives it?

What strikes me in the examination of fasting throughout scripture is the deep conviction of those fasting that they needed to cry out to God for favor, and that He would hear them. It seems that we simply resign ourselves to whatever God will decide too quickly. Certainly, fasting is no “magic word” or activity which automatically causes God to do that for which we pray (cf. 2 Sam. 12.16.19), but it does exhibit a belief that God could answer and deliver us from our predicament. In a sense, fasting shows one’s doggedly stubborn belief in the grace and mercy of God, even if that mercy were not to be shown to them in their circumstance.

Finally, if one were to fast, how should they go about it?

Obviously, fasting is not appropriate for those such as infants or those with certain medical conditions (On that same note, the Ninevite king’s requirement that his livestock fast is perhaps well-intended, but foolish). Equally inappropriate is regarding fasting as a “hunger strike” to coerce God’s cooperation. But for those who desires to do so, and are physically capable of engaging in it, here are some guidelines:

Fast first from sin. Fasting as a means of intensifying one’s seeking God’s favor is nullified if the seeker refuses to address the sin in their lives. Judah cries out to God in Isaiah 58.3: “Why have we fasted and You do not see? Why have we humbled ourselves and you do not notice?” God’s response in v.3b-4 is chilling: Judah had not let go of their sinful desires, nor had they ceased to oppress the vulnerable. Fasting without repentance is talking out of both side of your mouth, spiritually, and God refuses to heed such hypocritical gibberish.

In the verses that follow, God declares the fast He would rather see from Judah in that moment: “Is this not the fast which I chose, to loosen the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free and break every yoke? Is it not to divide your bread with the hungry and bring the homeless poor into your house, when you see the naked to cover him; and not to hide yourself from your own flesh?” (v.6-7). God isn’t forbidding them from seeking His favor by prayer and fasting, but their unrepentant sin caused their cries to fall lifelessly to the ground. Simply put, if you would seek God’s favor by prayer and fasting, start by recognizing His righteousness and holiness, and living accordingly. The Ninevite king told his subjects to turn from their wickedness. We must do the same.

Be deliberate, measured, and wise.

If fasting for one day is good, wouldn’t two be better? How much more so a week? Two weeks? You hopefully see where this is going. Fasting indefinitely, no matter the reason, is called starving to death, and no man glorifies their God by destroying His image through negligence. So then fasting must necessarily be a measured practice. Fasting isn’t about the amount of time, but rather what is done within that period.

Fasting must also be deliberate. Missing a meal because you got busy at work and then declaring that you’ve been “fasting” is not the same as intentionally setting aside a time to refrain from eating for the purpose of seeking God’s favor through prayer and repentance. One will notice that fasting throughout the Bible was done in response to specific circumstances, not generally as some sort of “professional development” or spiritual training. Not every situation in our lives is a “fast-worthy” situation. We will need to use wisdom to determine whether we need to fast, or not. This will vary from person to person.

Lastly, this must be done with wisdom and without hypocrisy. In Matthew 6.16-18; Jesus condemned those who fasted in such a way as to broadcast their “piety” to others. Such hypocrisy is distasteful and disrespectful to God. Our fasting must not be used to force or influence others to do the same, or to exalt ourselves over others.