IS FASTING A CHRISTIAN DUTY?


By W. Frank Walton

In The Scheme of Redemption, a widely used volume among brethren and first published in 1868, Robert Milligan argues that "fasting is a Christian duty" and is "an ordinance of God" and "should be frequently observed by all Christians" (p. 389). In 1835, Alexander Campbell wrote "Organization of a Church" in the Millennial Harbinger, in which he argues that church officers should be appointed by "prayer and fasting" [Acts 14:23] when "the church assemble (sic) with fasting" (quoted from T.W. Brents' Gospel Sermons, pp. 360, 364). Brother Brents goes on to argue in his sermon on "Church Organization" that "we dare not omit them" (i.e. prayer and fasting) in ordaining elders (p. 398). Is fasting a Christian duty today?

FASTING IN THE BIBLE

The Bible mentions fasting several times. Fasting is the voluntary abstinence from food for greater dedication to and concentration on a spiritual purpose. "The Bible describes three main forms of fasting: 1) The Normal Fast, involving the total abstinence of food. Luke 4:2 reveals that Jesus "did eat nothing." Afterwards "He was hungered." Jesus abstained from food but not from water. 2) In Acts 9:9 we read of an Absolute Fast where for three days He "neither did eat nor drink." The abstinence from both food and water seems to have lasted no more than three days (Ezra 10:6). 3) The Partial Fast--in Daniel 10:3 the emphasis is upon the restriction of diet rather than complete abstinence" (Holman Bible Dictionary, p. 478-479).

In the OT, the Day of Atonement required Jews to "afflict their souls" (Heb., `inna napso) in contrition for their sins (Lev. 16:29,31). This was taken to include fasting (cf. Acts 27:9 where the Day of Atonement is called "the Fast"). However, fasting is not specified by the Law of Moses. Later, David specifically combined the two: "I afflicted my soul with fasting" (Psa. 35:13).

I believe fasting was much like foot washing and a holy kiss. They all originated in culture, not divine revelation, as a cultural way to express an underlying principle. Fasting was the cultural way to express the humbling of self. For example, when Jonah preached against the wicked Gentile Assyrians of Nineveh, "they believed God and they called a fast" (Jonah 3:5, cf. 3:7). Note that Jonah did not command them to fast to show contrition for their sins, but that "they" (the Ninevites) fasted to express their sorrow for their sins. It was a custom, not divine statute, that called for fasting. Also, in Daniel 6, Persian king Darius "spent the night fasting" (v.18) when Daniel was thrown into the lion's den. This reflects a cultural custom, not a divine obligation, in expressing sorrow and regret.

In the OT, fasting was voluntarily done in response to times of individual or national distress, calamity or spiritual crisis (1 Sam. 7:6; 2 Sam. 1:12; 12:22; Ezra 8:21; Neh. 1:4, 9:1-2; Dan. 9:3-4 et al). It was a way of humbling self before God, in order to seek his favor. In Isaiah's day, the people were fasting on different days, but it was only shame penitence. They neglected the practical application of the Law's directives in helping others (Isa. 58:6-7).

In the New Testament age, the Pharisees observed many days of fasting, some even fasted twice a week (Lk. 18:12). Along with the Pharisees, John the Baptist's disciples regularly fasted (Lk. 5:33). We see some Christians fasted to concentrate on an important spiritual matter, such as sending out preachers to preach (Acts 13:2) and the appointment of elders (Acts 14:23).

JESUS TEACHES FASTING IS NOT AN INFLEXIBLE DUTY

However, Jesus' disciples did not fast as commonly practiced. Some asked why Jesus' disciples did not fast (Mk. 2:18). Jesus replied, "While the bridegroom is with them, the attendants of the bridegroom do not fast, do they? So long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom is taken away from them, and then they will fast in that day" (Mk. 2:19-20). Fasting as currently practiced was associated with sorrow for sins. Jesus stated that His coming was associated with joy and not grief, and that mandatory fasting would be inappropriate. He came to liberate us from sin, not to have us grovel in it. If fasting was absolutely mandatory as a spiritual duty, Jesus and his disciples would have been fasting. "When the bridegroom is taken away from them" refers to His violent seizure in His arrest and death (not after when He ascends to heaven). The disciples had joy in Jesus' triumphant ascension (Luke 24:50-53). Jesus seizure in Gethsemane was an unhappy separation. It would prompt fasting from sorrow among the disciples. In times of distress, our appetites may very well leave us and it is then natural to fast in such a time of sorrow. Jesus went on to state His new covenant message would not patch up old Judaism (Mk. 2:21f).

WHAT ABOUT THESE EXAMPLES OF FASTING?

Jesus' fasting in the desert for 40 days before his public ministry was an exceptional thing done at an exceptional time. It corresponded as a type of Moses' fasting 40 days on Mt. Sinai before receiving the Law (Ex. 34:27f). As the new Lawgiver, Jesus fasted before giving the new law of the kingdom (Matt. 4:23). Jesus taught fasting was not done to impress or prompt anyone else, but it was a matter of personal resolve and individual liberty before God (Matt. 6:16-18). Here in the Sermon on the Mount, Jesus spoke accomodatively sometimes against the backdrop of current Jewish practices, such as giving alms in the Jewish synagogue (Matt. 6:2) and offering a sacrifice on the Temple's altar (Matt. 5:23). Such background details were not the binding substance of the principles taught.

In Acts 13:1-3, out of the whole church in Antioch, only 5 of the prophets and teachers were fasting concerning the sending out of missionaries. In the appointment of elders at Lystra, Iconium and Antioch Pisidia, only Saul and Barnabas were fasting (Acts 14:23). Being Jews, it was natural part of their upbringing to fast.

Paul refers to his fasting (Greek, nesteia) in 2 Cor. 6:5 and 11:27. However, both are in contexts of involuntary hardships forced upon him that he endured as an apostle. These were involuntary fasts.

Lastly, in the King James Bible, "fasting" appears in Matt. 17:21, Mk. 9:29, Acts 10:30 and 1 Cor. 7:5. "The weight of textual evidence is against the inclusion of [these] references to fasting" (Illustrated Bible Dictionary, 1:503). They are not in the best manuscripts and are omitted by more modern translations (i.e. American Standard et al).

So, fasting originated, not as divine revelation, but as a cultural expression of an underlying principle (like foot washing and the holy kiss). In the NT, fasting is nowhere commanded as a binding obligation upon the Christian. As a matter of individual liberty, it could be done today as the exercise or byproduct of intense spiritual concentration and activity. There are spiritual matters that, in times of crisis, arrest our attention and are stronger than food.


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