Effective Fasting for Spiritual Growth and Renewal
Fasting, as a spiritual discipline, involves abstaining from food or other things for a period to focus on God and spiritual matters [7, 12]. The practice is deeply rooted in biblical tradition, appearing in both the Old and New Testaments as a means of expressing humility, repentance, and devotion [8].
Biblical texts illustrate various motivations and contexts for fasting. In the Old Testament, fasting was often associated with times of national distress, repentance, and seeking divine intervention. For instance, the prophet Joel called for a solemn fast in response to a plague, urging the people to return to the Lord with all their heart, with fasting, weeping, and mourning [5]. Similarly, Nehemiah recounts a period of fasting and confession of sins by the Israelites [13]. Esther called for a three-day fast among the Jews in Susa before she approached King Ahasuerus to intercede for her people, demonstrating a reliance on divine aid in the face of impending danger [5, 10]. David also fasted and wept when his child with Bathsheba was ill, humbling himself before God [5, 8]. The physical effects of fasting are noted in scripture, such as in Psalm 109:24, where the psalmist laments, "My knees are weak through fasting. My body is thin and lacks fat" [1].
The prophetic tradition, particularly in Isaiah 58, critiques a superficial approach to fasting. Isaiah 58:3 indicates that some people fasted while still pursuing their own interests and oppressing their workers, questioning why God did not notice their self-deprivation [7]. The prophet declares that the true fast God chooses is not merely outward self-denial but involves acts of justice and compassion: "to loose the bandes of wickednes, to take off the heauie burdens, and to let the oppressed goe free, and that ye breake euery yoke" [2]. This passage emphasizes that genuine fasting should lead to an awareness of injustice and prompt actions to help the needy [6]. It highlights that fasting is not a means of righteousness in itself but a spiritual discipline intended to cultivate intimacy with God and foster a heart for justice [12].
In the New Testament, Jesus addresses the practice of fasting, emphasizing the importance of sincerity and inward motivation over outward display. In Matthew 6:16-18, Jesus instructs his followers to fast discreetly: "so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you" [3]. He advises those who fast to anoint their heads and wash their faces, contrary to the common practice of appearing disheveled to signify fasting [4]. This teaching underscores that fasting should be directed towards God, not for human recognition [5, 11].
The question of fasting also arose in the context of Jesus's disciples. When questioned why his disciples did not fast while John the Baptist's disciples and the Pharisees did, Jesus responded with a parable about wedding guests not fasting while the bridegroom is with them [12]. This subtly proclaimed that the Messiah had arrived, and a time of celebration was at hand [8]. However, Jesus also implied that there would be a time for his disciples to fast after he was taken from them [5].
Fasting is frequently connected with prayer and spiritual preparation [12, 13]. The early church practiced fasting in conjunction with significant spiritual decisions, such as the ordination of ministers [5]. For example, in Acts 13:3, the church in Antioch fasted and prayed before laying hands on Barnabas and Saul for their missionary journey [5]. This connection suggests that fasting can intensify prayer, aid in spiritual discernment, and express earnest seeking of God's will [5].
The purpose of fasting, therefore, extends beyond mere abstinence. It is a spiritual discipline intended for the chastening and humbling of the soul [5]. It can be observed during times of judgment, public calamities, afflictions of the Church or others, and private afflictions [5]. While fasting involves self-deprivation, its ultimate goal is to focus on God and please Him, rather than merely pleasing oneself [7]. It is not a ritual to earn favor but a means to deepen one's relationship with God and align one's heart with His purposes [12].
Adam Clarke, in his commentary on Nehemiah 8:10, discusses the balance between feasting and remembering the needy. While not directly about fasting, his comments on "Eat the fat, and drink the sweet" suggest that even in times of joy and abundance, there is a responsibility to share with those who cannot feast, ensuring that "the joy and the thanksgiving may be general" [9]. This resonates with Isaiah's teaching that true worship, whether through fasting or feasting, should involve care for the poor and oppressed [2, 6, 9].
Historically, fasting has been a consistent practice within Christian tradition, though its specific forms and emphasis have varied. It has been abused at times, becoming a mere outward show rather than a genuine spiritual exercise [13]. However, its core purpose remains to foster humility, repentance, and a deeper connection with God, often in conjunction with prayer and acts of justice [5, 6, 12].
Sources
- Psalms “My knees are weak through fasting. My body is thin and lacks fat. -- Psalms 109:24”
- Isaiah “Isaiah 58:6 (Geneva1599) — Is not this the fasting, that I haue chosen, to loose the bandes of wickednes, to take off the heauie burdens, and to let the oppressed goe free, and that ye breake euery yoke?”
- Matthew “so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. -- Matthew 6:18”
- Matthew “But you, when you fast, anoint your head, and wash your face; -- Matthew 6:17”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Fasting — Spirit of, explained -- Isa 58:6,7. Not to be made a subject of display -- Mt 6:16-18. Should be to God -- Zec 7:5; Mt 6:18. For the chastening of the soul -- Ps 69:10. For the humbling of the soul -- Ps 35:13. Observed on occasions of Judgments of God. -- Joe 1:14; 2:12. Public calamities. -- 2Sa 1:12. Afflictions of the Church. -- Lu 5:33-35. Afflictions of others. -- Ps 35:13; Da 6:18. Private afflictions. -- 2Sa 12:16. Approaching danger. -- Es 4:16. Ordination of ministers. -- Ac 13:3; 14:23. Accompanied by Prayer. -- Ezr 8:23; Da 9:3. Confession of si”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 58:6: 58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 58:3: 58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.”
- Matthew (Protestant academic) “Tyndale House on Matthew 9:14: 9:14 fast: Fasting expressed personal humility and repentance (2 Sam 12:16-23; Dan 9:3). It called attention to the national need for repentance (Lev 16:29-31; Neh 9:1) and probably sought to hasten the arrival of the Messiah through purification. The fact that Jesus and his disciples did not fast (Matt 11:18-19) subtly proclaimed that the Messiah had already arrived (see also 6:16).”
- Nehemiah (Methodist/Wesleyan) “Adam Clarke on Nehemiah 8:10: Eat the fat, and drink the sweet - Eat and drink the best that you have; and while ye are feeding yourselves in the fear of the Lord, remember those who cannot feast; and send portions to them, that the joy and the thanksgiving may be general. Let the poor have reason to rejoice as well as you. For the joy of the Lord is your strength - This is no gluttonous and drunken festival that enervates the body, and enfeebles the mind: from your religious feast your bodies will acquire strength and your minds power and fervor, so that you shall be able to Do His will, and ”
- Esther (Methodist/Wesleyan) “Adam Clarke on Esther 4:16: Fast ye for me, and neither eat nor drink three days - What a strange thing, that still we hear nothing of prayer, nor of God! What is the ground on which we can account for this total silence? I know it not. She could not suppose there was any charm in fasting, sackcloth garments, and lying on the ground. If these were not done to turn away the displeasure of God, which seemed now to have unchained their enemies against them, what were they done for? If I perish, I perish - If I lose my life in this attempt to save my people, I shall lose it cheerfully. I see it is”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 6:15: But if ye forgive not, &c.--See on Mat 6:12. Fasting (Mat 6:16-18). Having concluded His supplementary directions on the subject of prayer with this Divine Pattern, our Lord now returns to the subject of Unostentatiousness in our deeds of righteousness, in order to give one more illustration of it, in the matter of fasting.”
- Luke (Protestant academic) “Tyndale House on Luke 5:33: 5:33 John the Baptist’s disciples: Most rabbis had students who learned from them and served them (see also Acts 19:1-7). • fast and pray regularly: Many pious Jews fasted two days a week (Luke 18:12). Fasting was associated with spiritual preparation (Esth 4:16) and repentance (2 Sam 12:22; Joel 1:14; Jon 3:5). Fasting is not a means of righteousness (Isa 58:4-5; Jer 14:12) but a spiritual discipline for cultivating intimacy with God. Fasting is often linked with prayer and spiritual retreat. • Why are your disciples always eating and drinking? The point was that t”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:16: 6:16 Prayer and fasting are frequently connected (Lev 23:27-32; Neh 9:1-2; Zech 7:3-5; 8:19; Luke 18:12). The practice had been abused before Jesus’ time (Isa 58:3-12).”