Biblical Guidance on Breaking a Fast Properly
Biblical guidance on breaking a fast emphasizes the spiritual intent behind the practice, rather than strict adherence to ritualistic forms. The prophet Isaiah critiques fasting that is performed for "strife and contention" or to "strike with the fist of wickedness," indicating that the outward act is meaningless if the heart is not aligned with God's will [2]. Instead, Isaiah describes the chosen fast as one that involves releasing the oppressed, undoing yokes, and breaking bonds of wickedness [1]. This suggests that the proper conclusion of a fast should reflect a renewed commitment to justice and compassion.
Early Christian writers echoed this sentiment, emphasizing that true fasting consists of more than mere abstinence from food. Clement of Alexandria, for instance, highlights Isaiah's teaching that the true fast involves showing people their transgressions and seeking righteous judgment [7]. Similarly, Cyprian, citing Isaiah, notes that God is displeased when people fast but do not humble their souls or acknowledge their wickedness [6]. These patristic interpretations suggest that the breaking of a fast should be accompanied by a continuation of the spiritual and ethical transformation sought during the fast itself.
While the Old Testament prescribed only one annual fast—the Day of Atonement [3]—other fasts were observed, particularly during times of distress [11]. The manner of breaking a fast is not explicitly detailed in the Bible, but the emphasis on the fast's purpose provides implicit guidance. John Calvin, a prominent Reformed theologian, argued that fasting is not valuable in itself unless it is accompanied by "internal affection of the heart, true dissatisfaction with sin and with one’s self, true humiliation, and true grief, from the fear of God" [9]. Therefore, breaking a fast properly would involve maintaining these internal dispositions.
In some traditions, practical considerations can override strict fasting rules. The Babylonian Talmud, for example, illustrates that in cases of life-threatening danger, such as a child locked in a room or a fire on Shabbat, immediate action is praised, even if it means breaking rules or property [4, 5]. This principle, while not directly about breaking a fast, reflects a broader understanding that human well-being and urgent needs can take precedence over ritualistic observance. Thomas Aquinas, a scholastic theologian, noted that general precepts, including those for fasting, are not binding when there is a special reason incompatible with their observance [8].
The early Church also had specific guidelines regarding fasting days. For instance, the Apostolic Canons prohibited clergy from fasting on the Lord's Day or the Sabbath, with penalties for those who did [10]. This indicates that the breaking of a fast, or the decision not to fast, was sometimes dictated by the liturgical calendar and the celebration of specific holy days.
Sources
- Isaiah ““Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that you break every yoke? -- Isaiah 58:6”
- Isaiah “Behold, you fast for strife and contention, and to strike with the fist of wickedness: you don’t fast this day so as to make your voice to be heard on high. -- Isaiah 58:4”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Fast — The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called "the fast" (Acts 27:9). The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts. (1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Ex. 32:19. (Comp. Jer. 52:6, 7.) (2.) The fast of the fifth month, ke”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 84b.8: Similarly, if one sees that a door is locked before a child and the child is scared and crying, he breaks the door and takes the child out. And one who is vigilant and acts quickly is praiseworthy, and one need not seek permission from a court, although he intends to break it into boards to be used later. Similarly, one may extinguish a fire by placing a barrier of metal or clay vessels filled with water in front of it on Shabbat when life is endangered. And one who is vigilant and acts quickly is praiseworthy, and one need not seek permission from a court, altho”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.168:8: Similarly, if one sees that a door is locked before a child and the child is scared and crying, he breaks the door and takes the child out. And one who is vigilant and acts quickly is praiseworthy, and one need not seek permission from a court, although he intends to break it into boards to be used later. Similarly, one may extinguish a fire by placing a barrier of metal or clay vessels filled with water in front of it on Shabbat when life is endangered. And one who is vigilant and acts quickly is praiseworthy, and one need not seek permission from a court, ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TESTIMONIES. (part 1): 1. Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For i”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XV.--IN WHAT THE TRUE FASTING CON- (part 1): SISTS. "Learn, therefore, to keep the true fast of God, as Isaiah says, that you may please God. Isaiah has cried thus: 'Shout vehemently, and do not spare: lift up thy voice as with a trumpet, and show My people their transgressions, and the house of Jacob their sins. They seek Me from day to day, and desire to know My ways, as a nation that did righteousness, and forsook not the judgment of God. They ask of Me now righteous judgment, and desire to draw near t”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Fasting, Art. 4: Article: Whether all are bound to keep the fasts of the Church? I answer that, As stated above (FS, Question [90], Article [2]; FS, Question [98], Articles [2],6), general precepts are framed according to the requirements of the many. Wherefore in making such precepts the lawgiver considers what happens generally and for the most part, and he does not intend the precept to be binding on a person in whom for some special reason there is something incompatible with observance of the precept. Yet dis”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: 2:13 ); that is, to remind the people that fasting in itself is not of great value in the sight of God, unless accompanied with internal affection of the heart, true dissatisfaction with sin and with one’s self, true humiliation, and true grief, from the fear of God; nay, that fasting is useful 2465 for no other reason than because it is added to these as an inferior help. There is nothing which God more abominates than when men endeavour to cloak themselves by substituting signs and external appearance for integrity of heart. Acco”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — THE ECCLESIASTICAL CANONS OF THE SAME HOLY APOSTLES.(1) (part 8): 64. If any one of the clergy be found to fast on the Lord's day, or on the Sabbath-day, excepting one only, let him be deprived; but if he be one of the laity, let him be suspended.(4) 65. If any one, either of the clergy or laity, enters into a synagogue of the Jews or heretics to pray, let him be deprived and suspended.(5) 66. If any one of the clergy strikes one in a quarrel, and kills him by that one stroke, let him be deprived, on account of his rashness; b”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: enjoins spouses to render due benevolence to each other, it is clear that he is not referring to daily prayer, but prayers which require more than ordinary attention. 17. On the other hand, when pestilence begins to stalk abroad, or famine or war, or when any other disaster seems to impend over a province and people ( Esther 4:16 ), then also it is the duty of pastors to exhort the Church to fasting, that she may suppliantly deprecate the Lord’s anger. For when he makes danger appear, he declares that he is prepared and in a manner”