Fasting is the translation of the Hebrew word “sum” meaning “to cover the mouth” and Greek “nesteuo” which is literally translated “to abstain”. In the early ages men subsisted largely upon the spontaneous productions of the earth, and, the spirits of the chase; ~ and “owing to the uncertainty of obtaining food, fasting was often compulsory. Superstitions (ignorance) readily interpreted this compulsion into an expression of the divine will, and so considered fasting as a religious duty. It was then as though the gods were jealous of the pleasures of men, and that abstinence would propitiate their favour. As a result fasting was universally regarded as a religious duty. However, the OT records no command requiring fasting as religious duty.
The Hebrew word “sum” translated “‘fasting” is not found in the Pentateuch (the five Books of Moses – the first five books of the OT). The word often occurs in the historical books. (I Sam. 12:16; 1 Kings 21;9-12; Ezra 8:12) and the prophets (Isa. 58: 3-5; Joel 1:4; 2:15; Zech 18:19 etc). The scriptural expression in the law (Pentateuch) is “afflicting the soul” (Lev. 16:29-31; 23:27; Num. 30:13), implying the sacrifice of the personal which gives all the value of fasting.
The Jewish fasts were observed with varying degrees of strictness. When fasting was for a day only, it involved abstaining from every kind of food from evening to evening (i.e. for 24 hours). But in a private fast of a more prolonged duration, it was merely abstinence from ordinary food or meals. To manifest a still more profound humbling of the soul before God in repentance and mortification for one’s sin and the punishment with which it has been visited, it was usual to put on rent clothes, sackcloth and scatter ashes over the head (II Sam 13:19; I Kings 21:27; Lam.
2:10; Jonah 3:5). In I Sam. 7:6, it is said that Israel “drew water and poured it out before the Lord and fasted on that day”
“To pour out thine heart like water” (Lam.2:19) seems to denote inward dissolution through pain and misery. And, in connection with the fast, it would be a practical confession of misery and act of deepest humiliation before the Lord. However, it is clear that throughout the NT, there is no record of Jesus approving or disapproving fasting but rather rebuked the hypocritical application of it.
The Mosaic law provided only one public occasion of strict fasting – that is – once a year on the great “Day of AtonementThe observance of this fast seems to have retained some prominence (Acts 27:9), even though the nature of its observance is not stated anywhere in the Scriptures, excepting the abstinence from food from evening to evening (24 hours) (Lev. 23:27-29). The Hebrews in the early period of their history were in the habit of fasting whenever they found themselves in difficult and challenging circumstances (I Sam. 1:7), misfortune, and bereavement (I Sam. 20:34; 31:13; II Sam. 1:12), in the prospect of God’s threatened judgments (II Sam 12:16; I Kings 21:27), on occasion of falling into grievous sin (Ezra 10:6), or to avert heavy calamity (Esther 4:1).
Extraordinary fasts were appointed by the theocratic authorities on the occasions of natural calamities in order that the people might humble themselves before God because of their sins, to avert His wrath and get Him to look upon them again with His mark of favour (Judges 20:26; I Sam. 7:6; II Chron. 20:3; Joel 1:14; 2:12; Jer. 36:9; Ezra 8:21; Neh. 1:4).
In the NT, the only references to the Jewish fast are the mention of *the fasts” in Acts 27:9 – generally understood to denote the Day of Atonement on the tenth day of the 7th month of
Ecclesiastical calendar – Tishri (September/October), and the allusion to the weekly fast in Matt. 9:14; Mark 2:18; Luke 5:33; 18:12; Acts 10:30. These fasts originated some time after the Babylonian captivity. They were observed on the second and fifth days of the week – Thursdays and Mondays which were appointed as the days of public fasts (because Moses was supposed to have ascended Mt. Sinai for the second tables of the law on a Thursday and returned on a Monday). These seem to have informed the selection of these days for private voluntary fasts.
Only rarely in the OT is divine attitude concerning the practice of fasting expressed, In Isa. 58:3-7, God rejects the fasting of His people in a time of national apostasy, declaring that the fasting He has chosen consists in justice and mercy towards others. There are numerous instances of voluntary fasting by the Jews, prompted by religious motives. Under such instance, fasting presumably, reflected a spirit of willing self-denial, and, of humility before God. Sometimes, of penitence for sin before God. Often it expresses sincerity and selflessness when accompanied by intercession to God for specific requests.
During the Babylonian captivity, the Jews became accustomed to fasting on certain anniversaries connected with the fall of Jerusalem and the destruction of the temple, only once in Joel 2:12-14 is God spoken of as summoning the people to fast as evidence of repentance.
Moses fasted for 40 days and 40 nights (Ex. 34:28) and Jesus also fasted for 40 days and 40 nights (Matt. 4:2) but under circumstances in which food was not readily available. The Christian/Church leaders in Antioch fasted prior to ordaining Paul to the Gospel Ministry (Acts 13:2,3) And the Apostle later followed the some practice when ordaining Elders in the local churches he established (Acts 14:23).
Before going into further issues about fasting, it must be clearly understood that it is an error to hold that fasting is to afflict the body to achieve repentance and forgiveness of sins. This is asserted because to afflict the body for the sin of the soul is to dodge the issue and to miss the true nature of repentance, since sin is a disease of the soul and not of the body. The chief benefit to be obtained from fasting is clarity of mind that comes with complete or partial abstinence from food, and that enables a person to perceive God’s will more distinctly.
Our Lord Jesus Christ sternly rebuked the Pharisees for their hypocritical pretences in the fasts which they observed (Matt. 6:16). He did not appoint any fasting of His own (Matt. 9:14; 11:18,19). Prayers and fasting are mentioned in (Matt. 17:21; Mark 9:29 as means for promoting faith and as good works. Mention is made of fasting in the Apostolic Church in Acts 13:3; 14:23. And in II Cor. 6:5, Apostle Paul refers to voluntary fasting as he did in II Cor. 11:27 and makes a distinction between fasting and uhunger and thirst” occasioned by lack of food and drink.
The Christian church appointed Wednesday and Friday as days of fasting particularly for abstinence from flesh (meat) in commemoration of the passion and crucifixion of Jesus. This is with reference to the Lord’s word in Matt. 9:15: “when the bridegroom shall be taken from them, then shall they fast”
In the second century (AD) arose the custom of ‘qudregesimal’ fasts before Easter which however differed in length in various countries being in some cases reduced to 40 hours, and in others extended to 40 days or at least several weeks. Equally ancient are the nocturnal fasts or vigils before the high festivals, which were suggested by the example of the Lord and the apostles. On special occasions bishops and church leaders appointed extraordinary fasts and applied the money saved to charitable purposes which became veritable blessings to the poor.
By the 6th Century AD, fasting was made obligatory in churches by the Second Council of Orlens (AD 541) which decreed that anyone who neglected the observance of fasting at the appointed time of abstinence would be treated as an ‘offender’. In the 8th Century, fasting was regarded as meritorious, and failure to observe it subjected the offender to excommunication. In the present day churches, the Lenten period is the only period of doctrinal fasting, while individual church pastors, clergy and leaders are at liberty to appoint periodical fasting often not based on any ecclesiastical doctrine, while some claim divine requirement.
(To be continued)
