Fasting

[Average Joey]

I know it may seem like an easy answer but what is the meaning behind fasting?

 

[VirginiaHuguenot]

Joe,

Calvin has a helpful explanation of the purpose of fasting in the Institutes, Book IV, Chap. 12:

Section 14. A second part of common discipline relating to fastings, prayer, and other holy exercises. These used by believers under both dispensations. To what purposes applied. Of Fasting.

The remaining part of discipline, which is not, strictly speaking, included in the power of the keys, is when pastors, according to the necessity of the times, exhort the people either to fasting and solemn prayer, or to other exercises of humiliation, repentance, and faith, the time, mode, and form of these not being prescribed by the Word of God, but left to the judgment of the Church. As the observance of this part of discipline is useful, so it was always used in the Church, even from the days of the apostles. Indeed, the apostles themselves were not its first authors, but borrowed the example from the Law and Prophets. For we there see[7], that as often as any weighty matter occurred the people were assembled and supplication and fasting appointed. In this, therefore, the apostles followed a course which was not new to the people of God, and which they foresaw would be useful. A similar account is to be given of the other exercises by which the people may either be aroused to duty, or kept in duty and obedience. We every where meet with examples in Sacred History, and it is unnecessary to collect them. In general, we must hold that whenever any religious controversy arises, which either a council or ecclesiastical tribunal behoves to decide[8]; whenever a minister is to be chosen; whenever, in short, any matter of difficulty and great importance is under consideration: on the other hand, when manifestations of the divine anger appear, as pestilence, war, and famine, the sacred and salutary custom of all ages has been for pastors to exhort the people to public fasting and extraordinary prayer. Should any one refuse to admit the passages which are adduced from the Old Testament, as being less applicable to the Christian Church, it is clear that the apostles also acted thus; although, in regard to prayer, I scarcely think any one will be fold to stir the question. Let us, therefore, make some observations on fastings since very many, not understanding what utility there can be in it, judge it not to be very necessary, while others reject it altogether as superfluous. Where its use is not well known it is easy to fall into superstition.

Section 15. Three ends of fasting. The first refers more especially to private fasting. Second and third ends.

A holy and lawful fast has three ends in view. We use it either to mortify and subdue the flesh, that it may not wanton, or to prepare the better for prayer and holy meditation; or to give evidence of humbling ourselves before God, when we would confess our guilt before him. The first end is not very often regarded in public fasting, because all have not the same bodily constitution, nor the same state of health, and hence it is more applicable to private fasting. The second end is common to both, for this preparation for prayer is requisite for the whole Church, as well as for each individual member. The same thing may be said of the third. For it sometimes happens that God smites a nation with war or pestilence, or some kind of calamity. In this common chastisement it behaves the whole people to plead guilty, and confess their guilt. Should the hand of the Lord strike any one in private, then the same thing is to be done by himself alone, or by his family. The thing, indeed, is properly a feeling of the mind. But when the mind is affected as it ought, it cannot but give vent to itself in external manifestation, especially when it tends to the common edification, that all, by openly confessing their sin, may render praise to the divine justice, and by their example mutually encourage each other.

Section 16. Public fasting and prayer appointed by pastors on any great emergency.

Hence fasting, as it is a sign of humiliation, has a more frequent use in public than among private individuals, although, as we have said, it is common to both. In regard, then, to the discipline of which we now treat, whenever supplication is to be made to God on any important occasion, it is befitting to appoint a period for fasting and prayer. Thus when the Christians of Antioch laid hands on Barnabas and Paul, that they might the better recommend their ministry, which was of so great importance, they joined fasting and prayer, (Acts 13: 3). Thus these two apostles afterwards, when they appointed ministers to churches, were wont to use prayer and fasting, (Acts 14: 23). In general, the only object which they had in fasting was to render themselves more alert and disencumbered for prayer. We certainly experience that after a full meal the mind does not so rise toward God as to be borne along by an earnest and fervent longing for prayer, and perseverance in prayer. In this sense is to be understood the saying of Luke concerning Anna, that she "served God with fastings and prayers, night and day," (Luk 2: 37). For he does not place the worship of God in fasting, but intimates that in this way the holy woman trained herself to assiduity in prayer. Such was the fast of Nehemiah, when with more intense zeal he prayed to God for the deliverance of his people, (Neh 1: 4). For this reason Paul says, that married believers do well to abstain for a season, (1Co 7: 5), that they may have greater freedom for prayer and fasting, when by joining prayer to fasting, by way of help, he reminds us it is of no importance in itself, save in so far as it refers to this end. Again, when in the same place he enjoins spouses to render due benevolence to each other, it is clear that he is not referring to daily prayers but prayers which require more than ordinary attention.

Section 17. Examples of this under the Law.

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, (Est 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 armed for vengeance. In like manner, therefore, as persons accused were anciently wont, in order to excite the commiseration of the judge, to humble themselves suppliantly with long beard, dishevelled hair, and coarse garments, so when we are charged before the divine tribunal, to deprecate his severity in humble raiment is equally for his glory and the public edification, and useful and salutary to ourselves. And that this was common among the Israelites we may infer from the words of Joel. For when he says, "Blow the trumpet in Zion, sanctify a fast, call a solemn assembly," &c., (Joel 2: 15), he speaks as of things received by common custom. A little before he had said that the people were to be tried for their wickedness, and that the day of judgment was at hand, and he had summoned them as criminals to plead their cause; then he exclaims that they should hasten to sackcloth and ashes, to weeping and fasting; that is humble themselves before God with external manifestations. The sackcloth and ashes, indeed, were perhaps more suitable for those times, but the assembly, and weeping and fasting, and the like, undoubtedly belong, in an equal degrees to our age, whenever the condition of our affairs so requires. For seeing it is a holy exercise both for men to humble themselves, and confess their humility, why should we in similar necessity use this less than did those of old? We read not only that the Israelitish Church, formed and constituted by the word of God, fasted in token of sadness, but the Ninevites also, whose only teaching had been the preaching of Jonah[9]. Why, therefore should not we do the same? But it is an external ceremony, which, like other ceremonies terminated in Christ. Nay, in the present day it is an admirable help to believers, as it always was, and a useful admonition to arouse them, lest by too great security and sloth they provoke the Lord more and more when they are chastened by his rod. Accordingly, when our Saviour excuses his apostles for not fasting, he does not say that fasting was abrogated, but reserves it for calamitous times, and conjoins it with mourning. "The days will come when the bridegroom shall be taken from them," (Mat 9: 15; Luk 5: 34).

Section 18. Fasting consists chiefly in three things, viz., time, the quality, and sparing use of food.

But that there may be no error in the name, let us define what fasting is; for we do not understand by it simply a restrained and sparing use of food, but something else. The life of the pious should be tempered with frugality and sobriety, so as to exhibit, as much as may be, a kind of fasting during the whole course of life. But there is another temporary fast, when we retrench somewhat from our accustomed mode of living, either for one day or a certain period, and prescribe to ourselves a stricter and severer restraint in the use of that ordinary food. This consists in three things, viz., the time, the quality of food, and the sparing use of it. By the time I mean, that while fasting we are to perform those actions for the sake of which the fast is instituted. For example, when a man fasts because of solemn prayer, he should engage in it without having taken food. The quality consists in putting all luxury aside, and, being contented with common and meaner food, so as not to excite our palate by dainties. In regard to quantity, we must eat more lightly and sparingly only for necessity and not for pleasure.

Section 19. To prevent superstition, three things to be inculcated. I. The heart to be rent, not the garments. II. Fasting not to be regarded as a meritorious work or kind of divine worship. III. Abstinence must not be immoderately extolled.

But the first thing always to be avoided is, the encroachment of superstition, as formerly happened, to the great injury of the Church. It would have been much better to have had no fasting at all, than have it carefully observed, but at the same time corrupted by false and pernicious opinions into which the world is ever and anon falling unless pastors obviate them by the greatest fidelity and prudence. The first thing is constantly to urge the injunction of Joel, "Rend your heart, and not your garments," (Joel 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 griefs from the fear of God; nay, that fasting is useful for no other reasons 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. Accordingly, Isaiah inveighs most bitterly against the hypocrisy of the Jews in thinking that they had satisfied God when they had merely fasted, whatever might be the impiety and impure thoughts which they cherished in their hearts. "Is it such a fast that I have chosen?" (Isa 58: 5). See also what follows. The fast of hypocrites is, therefore, not only useless and superfluous fatigue, but the greatest abomination. Another evil akin to this, and greatly to be avoided, is, to regard fasting as a meritorious work and species of divine worship. For seeing it is a thing which is in itself indifferent, and has no importance except on account of those ends to which it ought to have respect, it is a most pernicious superstition to confound it with the works enjoined by God, and which are necessary in themselves without reference to any thing else. Such was anciently the dream of the Manichees, in refuting whom Augustine clearly shows[10], that fasting is to be estimated entirely by those ends which I have mentioned, and cannot be approved by God, unless in so far as it refers to them. Another error, not indeed so impious, but perilous, is to exact it with greater strictness and severity as one of the principal duties, and extol it with such extravagant encomiums as to make men imagine that they have done something admirable when they have fasted. In this respect I dare not entirely excuse ancient writers[11] from having sown some seeds of superstition, and given occasion to the tyranny which afterwards arose. We sometimes meet with sound and prudent sentiments on fasting, but we also ever and anon meet with extravagant praises, lauding it as one of the cardinal virtues.

 

[Scott Bushey]

I know it may seem like an easy answer but what is the meaning behind fasting?

Isaiah 58:1 - 59:1 KJV Isaiah 58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins. 2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. 3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. 4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. 5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? 6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? 8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. 9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; 10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: 11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. 12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. 13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: 14 Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.

Fasting= Starving out self and feasting on Christ!

 

[VirginiaHuguenot]

A short answer from Wilhelmus a Brakel, The Christian's Reasonable Service, Vol. IV, p. 3:

Fasting is a special religious exercise in which a believer deprives himself for a day of all that invigorates the body, humbling himself in body and soul before God as a means to obtain what he desires.

 

[VirginiaHuguenot]

My pastor, Steven Dilday, preached on fasting today.

 

[bookslover]

A short answer from Wilhelmus a Brakel, The Christian's Reasonable Service, Vol. IV, p. 3:

Maybe I'm just stupid on this subject, but what, exactly, is the point of fasting? Since God Himself created our bodies to run on food, does fasting then consist of abusing the body to attain a spiritual goal? And how is it possible to concentrate on the spiritual goal when your stomach is telling your head, "Hey! Haven't you forgotten something?"

It almost seems as if fasting could be construed as trying to use strong-arm tactics against God to get something you (think you) want or need...

 

[VirginiaHuguenot]

The mere deprivation of food does not constitute religious fasting. Nor does deprivation of food in and of itself (ie., acesticism) provide spiritual benefit, although there can be health benefits. Yes, there is a sixth commandment duty to partake moderately of food for the sustenance of the body. But for those for whom abstinence from food for a time will not cause harm (ie., the ill, infirm, nursing mothers, etc.) then it is an opportunity to afflict our bodies as well as our souls. We are called to rein in our appetites and bring our bodies into subjection. Fasting highlights our need and dependence on God when we use it rightly to seek after Him.

A Brakel says:

Fasting primarily consists in a depriving one's self of all that invigorates the body, being desirous to bring the body for that given day into a condition of withdrawal, distress, pliableness, and weakness.
...
The second aspect of fasting is a humbling of ourselves according to body and soul. Soul and body are so intimately united that the ill disposition of the one begets the ill disposition of the other. When the body, due to the withdrawal of all refreshment, is rendered feeble, pliable, and is subdued, the soul will also be in such a disposition; and thus the natural disposition takes on a spiritual dimension. Fasting, in and of itself, is not a religious practice. It is only so when it is a seeking after God by way of fasting. He who has merely deprived himself of all refreshment has not partially observed a day of fasting, for fasting and a humbling of ourselves are not two separate duties. Fasting must be characterized by a humbling of ourselves, and the humbling of ourselves must be done by way of fasting. Fasting serves but one purpose: to facilitate the humbling of the soul; it has no significance beyond that. Since fasting facilitates this, however, the act as such is nevertheless required. It is an essential aspect of a day of fasting -- however, only in unison with, and thus inseperable from, the humbling of ourselves. They do not function in a dual sense, but in unison.

Fasting is not for every day. Nor is it for an annual religious holiday like Lent. But it is commanded in Scripture as a religious duty when providence calls us to humble and afflict ourselves before the Lord. It is a potent reminder of our weakness and need to cry out to the Lord, whether to beseech him for mercy or a blessing. The Lord fasted at the commencement of his public ministry. There are numerous apostolic examples of fasting as well, and Paul provided for the rendering of due benevolence between husband and wife except for a period of fasting and prayer. Food is necessary to the body but spiritual strength consists not of being well-fed, but depending on the Lord in our weakness. That is why fasting is always joined with and made profitable by prayer.

For some resources to study fasting further, you might check out this thread or the sources cited above and below.

Westminster Directory of Public Worship:

Concerning Publick Solemn Fasting.

WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people.

A religious fast requires total abstinence, not only from all food, (unless bodily weakness do manifestly disable from holding out till the fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature, when ready to faint,) but also from all worldly labour, discourses, and thoughts, and from all bodily delights, and such like, (although at other times lawful,) rich apparel, ornaments, and such like, during the fast; and much more from whatever is in the nature or use scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex; which .i.we; recommend to all ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a fast, without respect of persons, as there shall be occasion.

Westminster Confession of Faith:

5. The reading of the Scriptures with godly fear;a the sound preaching;b and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence;c singing of psalms with grace in the heart;d as, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God:e besides religious oaths,f vows,g solemn fastings,h and thanksgivings upon several occasions;i which are, in their several times and seasons, to be used in an holy and religious manner.k

a. Acts 15:21; Rev 1:3. • b. 2 Tim 4:2. • c. Isa 66:2; Mat 13:19; Acts 10:33; Heb 4:2; James 1:22. • d. Eph 5:19; Col 3:16; James 5:13. • e. Mat 28:19; Acts 2:42; 1 Cor 11:23-29. • f. Deut 6:13 with Neh 10:29. • g. Isa 19:21 with Eccl 5:4-5. • h. Est 4:16; Joel 2:12; Mat 9:15; 1 Cor 7:5. • i. Est 9:22; Psa 107 throughout. • k. Heb 12:28.

Esther 4
15 Then Esther bade them return Mordecai this answer,
16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish.
17 So Mordecai went his way, and did according to all that Esther had commanded him.

Joel 2
12 Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:
13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
14 Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God?
15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:

Matt. 9
14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

1 Cor. 7
5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

Matt. 6
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
17 But thou, when thou fastest, anoint thine head, and wash thy face;
18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

 

[bookslover]

Andrew:

Now, that's what I call a complete answer. Sort of "Fasting 101". Thanks.

 

[VirginiaHuguenot]

You're welcome!