J. Oswald Sanders
Should Christians Fast?
When you fast (Matt 6:17)
Prayer and fasting are linked together both in the Scriptures and in the life-patterns of many saints of God. But fasting, in the sense in which the New Testament uses the word, has gone out of fashion. “Fasting of the mind,” or “fasting of the spirit” is advocated rather than abstinence from food. But to be consistent, might we not just as well talk of giving alms in the spirit? There is little doubt that in their usage of the word, the biblical writers had in mind the partial or complete abstinence from food for a period for a religious purpose.
There may be some ground for widening its application, however, provided we do not lose sight of its basic significance. For example, the saintly Andrew Bonar contended that fasting is abstaining from all that hinders prayer. Himself an avid reader, he had at times to fast from his overweening love of reading to make time for communion with God. Phillips Brooks regarded fasting as the voluntary disuse of anything innocent in itself, with a view of spiritual culture. Some may find it necessary to fast from some social pleasures for the same reason.
NOT A RITE OF THE KINGDOM
It is noteworthy that although our Lord fasted at times, as during the temptation in the wilderness (Matt 4:2), and although He instructed His disciples as to the spirit in which fasting is to be undertaken (Matt 6:16-18), He refrained from appointing any fast as a rite of His Kingdom (Matt 9:14-17; 11:18-19). While not disapproving of or abolishing the practice of fasting, Jesus lifted it out of the strait jacket of Old Covenant legalism into the liberty of the New.
Jesus Himself doubtless observed all the prescribed Jewish fasts, but in all His teaching He spoke of fasting only twice. Indeed, so little an ascetic was He in His lifestyle that they laid the charge against Him — utterly unfounded, of course — of being a glutton and drunkard. Nowhere did He make fasting obligatory.
When the disciples of John asked Jesus, “Why do we and the Pharisees fast, but Your disciples do not fast?” (Matt 9:14), His reply was that since fasting was a sign of mourning, it would be inappropriate to engage in it while He as Messiah and Bridegroom was with them (Matt 9:14-17). The time would come when He would be removed from them. Then it would not be inconsistent to fast. But it should be noted that He left the question open. (Textual scholars consider “fasting” in Matthew 17:21 and Mark 9:29, marg., to be corruptions of the text.)
There are only four indisputable references to voluntary fasting in the New Testament. In addition to the two that have been cited, there are two in the book of Acts — 13:2 and 14:23. The references in 2 Corinthians 6:5 and 11:27 seem to have involuntary fasting in view.
In a penetrating study of the subject of voluntary fasting, Dr. Henry W. Frost asserts that it is nowhere enjoined on the Christian as a duty.1 We may or may not fast, as we choose. David Livingstone had very definite views on the subject. “Fastings and vigils without a special object in view are time run to waste. They are made to minister to a sort of self-gratification, instead of being turned to good account.”2
A SPONTANEOUS REACTION
Fasting is not a legalistic requirement but a spontaneous reaction under special circumstances. Some, like Luther, Whitefield, Edwards, Brainerd, and Martyn, found it a spiritually rewarding practice. There are other godly and prayerful people who have found fasting a hindrance rather than a help. Some are so constituted physically that the lack of a minimum amount of food renders them unable to concentrate in prayer.
There is no need for such to be in bondage. Let them do what most helps them to pray. Dr. O. Hallesby observes, “Fasting is an outward act which should be carried out only when there is an inner need of it.”3
The idea that food produces carnality, whereas abstinence from food induces spirituality, is without biblical warrant. It is true that overindulgence in food is not conducive to deep spirituality, but that is another matter. It was Paul’s teaching that “the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Rom 14:17). He said further, “But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat” (1 Cor 8:8). Clearly, fasting is a matter in which there is complete liberty.
The two occasions recorded in the Acts on which fasting is mentioned as being practiced are when Paul and Barnabas were being set apart for missionary work (13:2-3) and when the two men appointed elders to the churches that had resulted from their endeavors (14:23).
The teaching of Scripture appears to be not that fasting is a carnal means of attaining a spiritual end, but rather that it is the outcome of preoccupation with matters of overriding importance. Dr. Frost points out that in the New Testament, fasting is nowhere the result of premeditation, nor is it predetermined or prearranged. Historically, it was usually associated with some strong emotion created by some deep and special spiritual concern.4
This would undoubtedly be the case in our Lord’s temptation (Matt 4:2). If the reference to fasting in Acts 10:30-31, KJV, is really the original text, there is little doubt of the deep concern that led Cornelius to beseech God for clearer revelation of His truth. It is also clear that the leaders of the church at Antioch were heavily burdened with their responsibility to spread the Gospel to a lost world, since God answered their prayers by thrusting out two of their members who could least be spared to initiate the missionary enterprise. No less a burden would be on the spirits of Saul and Barnabas when they appointed the elders on whom the whole future of the young churches would depend.
AN OVERMASTERING CONCERN
In the grip of an overmastering concern, these men were led to a prolongation of prayer which precluded partaking of food. To them, praying was of greater importance than eating. The length of the fast was determined not so much by a previous resolution but by the pressure of heart concern. When the burden lifted, the fasting automatically ceased. Its purpose had been achieved.
The conclusion would seem to be that fasting after the New Testament pattern was the spontaneous outcome of (1) the challenge of a special test or temptation; or (2) a deep yearning after a closer walk with God; or (3) a heavy burden for the spread of the Gospel in the regions beyond; or (4) spiritual travail for the upbuilding of the church; or (5) the exigencies of a stubborn situation.
“These subjects are connected with a large spiritual development,” wrote Dr. Frost, “and it will be only the highly spiritual man who will be so occupied with them as to count them more necessary than his meat and drink.”5
One obvious value of fasting lies in the fact that its discipline helps us to keep the body in its place. It is a practical acknowledgment of the supremacy of the spiritual. But in addition to this reflex value, fasting has direct benefits in relation to prayer as well. Many who practice it from right motives and in order to give themselves more unreservedly to prayer testify that the mind becomes unusually clear and vigorous. There are a noticeable spiritual quickening and increased power of concentration on the things of the spirit.
Pastor Hsi, a noted Chinese scholar-saint, demonstrated the value of fasting and prayer in his most remarkable ministry. Constantly and in everything he dealt with God,” wrote a fellow traveler.
In a very real way he dealt with Satan too. His conflict with the Evil One at times was such that he would give himself to days of fasting and prayer. Even when traveling, I have known him to fast for a whole day over some difficult matter that needed clearing up. That was always his resource, fasting and prayer. I have never seen such influence over others … I was profoundly interested in his spirituality and earnestness; his prayers and fastings; the intensity of his purpose — nothing in the world but the one thing.6
In the early days of the China Inland Mission, Dr. J. Hudson Taylor and his colleagues had reached the decision to ask God for seventy new missionaries — an almost unprecedented missionary petition in 1881. With a group of fellow missionaries, a day of united prayer and fasting was held. “On the morning of our last day,” wrote one participant, “the Holy Spirit seemed so to fill several of us, that each felt (as we found in private conversation afterwards) that we could not bear any more and live.”7 The subjective blessing that was experienced by those who prayed was not the only result. God answered their prayers and gave the seventy workers.
PRAYER
O Lord, who for our sakes didst fast forty days and forty nights, give us grace to use such abstinence that, our flesh being subdued to the spirit, we may ever obey Thy godly motions in righteousness, and true holiness, to Thy honor and glory, who livest and reignest with the Father and the Holy Spirit, one God, world without end.
QUESTIONS
- Is there spiritual merit in fasting, or is its value only in the discipline involved?
- Why do you think Jesus did not introduce fasting in the manifesto of His Kingdom?
Notes
1H. W. Frost, “What Is Scriptural Fasting,” Evangelical Christian, January 1932, p 24
2Harvey and Harvey, Kneeling We Triumph, p 115
3O. Hallesby, Prayer, trans. C. J. Carlsen, 12th ed. (Minneapolis: Augsburg, 1935), p 121
4Frost, “Scriptural Fasting,” p 24
5Ibid.
6Mrs. H. Taylor, Hudson Taylor (London: China Inland Mission, 1918), p 410
7Taylor, Hudson Taylor, p 367
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