Fasting

VIEW:36 DATA:01-04-2020
FASTING
1. In the OT.—‘To afflict the soul’ Is the term by which fasting is usually mentioned (cf. Lev_16:29-31; Lev_23:27; Lev_23:32, Num_29:7; Num_30:13; the two terms are combined in Psa_35:13, Isa_58:3; Isa_58:5). In the period preceding the Captivity we find no universal fast prescribed. The institution of the Day of Atonement—the only fast ordained in the Law—was traditionally ascribed to this period; but there is no certain reference to it before Sir_50:5 ff. Zechariah does not allude to it, and Eze_40:1-49; Eze_41:1-26; Eze_42:1-20; Eze_43:1-27; Eze_44:1-31; Eze_45:1-25; Eze_46:1-24; Eze_47:1-23; Eze_48:1-35 prescribes a more simple ceremonial for such an occasion, whence it may be inferred that the elaborate ritual of Lev_16:1-34 was not yet customary. Neh_7:73 to Neh_9:38 records a general fast on the 24th day of the 7th month, and therefore the 10th day of that month—the proper date for the Day of Atonement—was probably not yet set apart for this purpose. Moreover, the characteristic ideas of the fast—its public confession, its emphasis on sin and atonement—are late, and can be compared with post-exilic analogies (Ezr_9:1-15, Neh_1:4-11; Neh_9:3). See Atonement [Day of]. Previously to the Captivity fasting was observed by individuals or the whole people on special occasions (cf. 2Sa_12:16, 1Ki_21:27, Jdg_20:26, 1Sa_7:6, 2Ch_20:3).
After the Captivity this type of fasts of course continued (cf. Ezr_8:21-23, Neh_1:4; Neh_9:1). But in Zec_7:3-5; Zec_8:19 we hear of four general fasts which were observed with comparative regularity. On 17th Tammuz (July) a fast was ordained to commemorate the capture of Jerusalem by Nebuchadnezzar (Jer_39:2; Jer_52:6). This was celebrated on the 17th day of the 4th month, and not on the 9th, because, according to the Talmudic tradition, the 17th was the day on which Moses broke the tables of the Law, on which the daily offering ceased owing to the famine caused by the Chaldæan siege, and on which Antiochus Epiphanes burnt the Law and introduced, an idol into the Holy Place. On the 9th day of the 5th month (Ab) was celebrated a fast in memory of the burning of the Temple and city (2Ki_25:8, Jer_52:12). The 9th, and not the 7th or 10th, was the prescribed day, because tradition placed on the 9th the announcement that the Israelites were not to enter Canaan, and the destruction of the Second Temple. On the 3rd of Tishri (October) the murder of Gedaliah was commemorated by a fast (Jer_41:1), and on the 10th of Tebeth (January) another fast recalled the siege of Jerusalem by the Chaldæans (2Ki_25:1, Jer_52:4). Besides these, we hear of a Fast of Esther being observed; on this see Purim.
Fasting probably meant complete abstinence, though the Talmud allowed lentils to be eaten during the period of mourning. No work was done during a fast (Lev_16:29; Lev_16:31; Lev_23:32, Num_29:7), and sackcloth and ashes were sometimes used (Dan_9:3, Jon_3:6-7). The usual reasons for a fast were either mourning (1Sa_31:13) or a wish to deprecate the Divine wrath (2Sa_12:16-17).
2. In the NT.—We hear that frequent additional fasts were imposed by tradition, and that strict observers kept two weekly fasts (Luk_18:12)—on Thursday and Monday—commemorating, as it seems, the days on which Moses ascended and came down from the Mount. After the destruction of Jerusalem by Titus, a huge system of fasts was instituted, and the present Jewish calendar prescribes 22, besides the Day of Atonement, the Fast of Esther, and the four fasts of Zec_8:19.
3. Christianity and fasting.—Jesus refused to lay down any specific injunctions to fast. To prescribe forms was not His purpose; all outward observance was to be dictated by an inward principle. He Himself probably kept the usual fasts, and individual ones, as during the Temptation. But He laid emphasis in His teaching on the inutility of fasting except as a part of personal godliness, and gave plain warnings of its possible abuse by hypocrisy (Mat_6:16-18; Mat_9:14-17, Mar_2:18-22, Luk_5:33-39). The early Church used to fast before solemn appointments (Act_13:2; Act_14:23); and St. Paul alludes to his fastings, whether voluntary or compulsory, in 2Co_6:5; 2Co_11:27. In time a greater stress was put on the value of fasting, as is shown by the probable insertion of an allusion to it in Mat_17:21, Mar_9:29, Act_10:30, 1Co_7:5.
A. W. F. Blunt.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


The word (tsum) never occurs in the Pentateuch. The Mosaic law, though directing minutely the foods to be eaten and to be shunned, never enjoins fasting. The false asceticism so common in the East was carefully avoided. On the yearly day of atonement, the 10th day of the 7th month, Israelites were directed to "afflict the soul" (Lev_16:29-31; Lev_23:27; Num_30:13). This significant term implies that the essence of scriptural "fasting" lies in self humiliation and penitence, and that the precise mode of subduing the flesh to the spirit, and of expressing sorrow for sin, is left to the conscientious discretion of each person. In Act_27:9 the yearly day of atonement is popularly designated "the fast."
But God, while not discountenancing outward acts of sorrow expressive of inward penitence, declares, "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? Is it not to deal the bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest thy naked that thou cover him, and that thou hide not thyself from thine own flesh?" (Isa_58:4-7.) Compare similar warnings against mistaking outward fasting as meritorious before God: Mal_3:14; Mat_6:16.
The only other periodical fasts in the Old Testament were those connected with the capture of Jerusalem by Nebuchadnezzar: the fast of the 4th month commemorated its capture (Jer_39:2; Jer_52:6-7); that of the 5th month the burning of the temple and the chief houses (Jer_52:12-14); that of the 7th the murder of Gedaliah (Jer_41:1-3); that of the 10th the beginning of the siege (Zec_7:3-5; Zec_8:19). Jer_52:4, "did ye at all fast unto ME, even to ME?" Nay, it was to gratify yourselves in hypocritical will worship. If it had been to Me, ye would have separated yourselves not merely from food but from your sins.
Once that the principle is acted on, "he that eateth eateth to the Lord, and he that eateth not, to the Lord he eateth not" (Rom_14:6), and "meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worse" (1Co_8:8), fasting and eating are put in their true place, as means not ends. There are now 28 yearly fasts in the Jewish calendar. Daniel's (Dan_10:3) mode of fasting was, "I ate no pleasant bread," i.e. "I ate unleavened bread, even the bread of affliction" (Deu_16:3), "neither came flesh nor wine in my mouth." In Mat_9:14 "fast" is explained by "mourn" in Mat_9:15, so that fasting was but an outward expression of mourning (Psa_69:10), not meritorious, nor sanctifying in itself.
A mark of the apostasy is "commanding to abstain from meats which God hath created to be received with thanksgiving" (1Ti_4:3). The "neglecting (not sparing) of the body," while seeming to deny self, really tends "to the satisfying of (satiating to repletion) the flesh." Ordinances of "will worship" gratify the flesh (self) while seeming to mortify it; for "self crowned with thorns in the cloister is as selfish as self crowned with ivy in the revel" (Col_2:18-23). Instances of special fasts of individuals and of the people in the Old Testament, either in mourning and humiliation or in prayer, occur in Jdg_20:26; 1Sa_1:7; 1Sa_20:34; 1Sa_31:13; 2Sa_1:12; 2Sa_12:21; 2Sa_3:35; 1Ki_21:9-12; Ezr_8:21-23; Ezr_10:6; Est_4:16; Neh_1:4.
National fasts are alluded to in 1Sa_7:6 (wherein the drawing of water and pouring it out before Jehovah expressed their confession of powerlessness and utter prostration: Psa_22:14; Psa_58:7; 2Sa_14:14); 2Ch_20:3; Jer_36:6-10; Neh_9:1; Joe_1:14; Joe_2:15. In New Testament times the strict Jews fasted twice a week (Luk_18:12), namely, on the second and fifth days. While Christ is with His people either in body or in spirit, fasting is unseasonable, for joy alone can be where He is; but when His presence is withdrawn, sorrow comes to the believer and fasting is one mode of expressing his sorrowing after the Lord. This is Christ's teaching, Mat_9:15. As to the texts quoted for fasting as a mean of spiritual power, the Sinaiticus and Vaticanus manuscripts omit Mat_17:21; they omit also "and fasting," Mar_9:29. They and Alexandrinus manuscript omit "fasting and," 1Co_7:5. Evidently the growing tendency to asceticism in post apostolic times accounts for these interpolations.
The apostles "prayed with fasting" in ordaining elders (Act_13:3; Act_14:23). But this continuance of the existing Jewish usage never divinely ordered does not make it obligatory on us, except in so far as we severally, by experience, find it conducive to prayer. Moses', Elijah's, and Christ's (the great Antitype) 40 days' foodlessness was exceptional and miraculous. Forty is significant of punishment for sin, confession, or affliction. Christ, the true Israel, denied Himself for 40 days, as Israel indulged the flesh 40 years. They tempted God that time; He overcame the tempter all the 40 days (Gen_7:4; Gen_7:12; Num_14:33; Num_32:13-14; Psa_95:10; Deu_25:3; 2Co_11:24; Eze_29:11; Eze_4:6; Jon_3:4).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


has been practised in all ages, and among all nations, in times of mourning, sorrow, and affliction. We see no example of fasting, properly so called, before Moses. Since the time of Moses, examples of fasting have been very common among the Jews. Joshua and the elders of Israel remained prostrate before the ark from morning till evening, without eating, after Israel was defeated at Ai, Jos_7:6. The eleven tribes which fought against that of Benjamin, fell down on their faces before the ark, and so continued till evening without eating, Jdg_20:26. David fasted while the first child he had by Bathsheba was sick, 2Sa_12:16. The Heathens sometimes fasted: the king of Nineveh, terrified by Jonah's preaching, ordered that not only men, but also beasts, should continue without eating or drinking; should be covered with sackcloth, and each after their manner should cry to the Lord, Jon_3:5-6. The Jews, in times of public calamity, appointed extraordinary fasts, and made even the children at the breast fast, Joe_2:16. Moses fasted forty days upon Mount Horeb, Exo_24:18. Elijah passed as many days without eating, 1Ki_19:8. Our Saviour fasted forty days and forty nights in the wilderness, Mat_4:2. These fasts were miraculous, and out of the common rules of nature.
2. Beside the solemn fast of expiation instituted by divine authority, the Jews appointed certain days of humiliation, called the fasts of the congregation. The calamities for which these were enjoined, were a siege, pestilence, diseases, famine, &c. They were observed on the second and fifth days of the week: they began at sunset, and continued till midnight of the following day. On these days they wore sackcloth next the skin, and rent their clothes; they sprinkled ashes on their heads, and neither washed their hands, nor anointed their heads with oil. The synagogues were filled with suppliants, whose prayers were long and mournful, and their countenances dejected with all the marks of sorrow and repentance.
3. As to the fasts observed by Christians, it does not appear by his own practice, or by his commands to his disciples, that our Lord instituted any particular fast. But when the Pharisees reproached him, that his disciples did not fast so often as theirs, or as John the Baptist's, he replied, “Can ye make the children of the bride-chamber fast while the bridegroom is with them? But the days will come when the bride-groom shall be taken away from them, and then shall they fast in those days,” Luk_5:34-35. Fasting is also recommended by our Saviour in his sermon on the mount; not as a stated, but as an occasional, duty of Christians, for the purpose of humbling their minds under the afflicting hand of God; and he requires that this duty be performed in sincerity, and not for the sake of ostentation, Mat_6:16.
4. Although Christians, says Dr. Neander, did not by any means retire from the business of life, yet they were accustomed to devote many separate days entirely to examining their own hearts, and pouring them out before God, while they dedicated their life anew to him with uninterrupted prayers, in order that they might again return to their ordinary occupations with a renovated spirit of zeal and seriousness, and with renewed powers of sanctification. These days of holy devotion, days of prayer and penitence, which individual Christians appointed for themselves, according to their individual necessities, were often a kind of fast-days. In order that their sensual feelings might less distract and impede the occupation of their heart with its holy contemplations, they were accustomed on these days to limit their corporeal wants more than usual, or to fast entirely. In the consideration of this, we must not overlook the peculiar nature of that hot climate in which Christianity was first promulgated. That which was spared by their abstinence on these days was applied to the support of the poorer brethren.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


Fasting was a common practice among Israelites in both Old and New Testament times. People went without food or drink for a period, usually for some religious purpose. It may have been to express sorrow (1Sa_31:13; 1Ki_21:27; Neh_1:4), repentance (1Sa_7:6; Joe_2:12; Dan_9:3-4) or sincerity in prayer (2Ch_20:3-4; Ezr_8:23).
The only official fast according to the Jewish law was the annual Day of Atonement (assuming that ‘to afflict yourselves’ means ‘to fast’; Lev_23:27). The Jews later introduced a series of fasts to mourn the destruction of Jerusalem by Babylon in 587 BC (Zec_8:19). Because of the association of fasting with mourning, Jesus’ disciples did not fast while he was with them. That was a time of joy. They fasted only when he was taken from them and killed; but their sorrow was turned into joy at his resurrection (Luk_5:33-35).
Both Old and New Testaments speak of those who fasted insincerely. Some people made a show of their fasting, thinking they were impressing others, and in particular impressing God; but they were only inviting God’s condemnation (Isa_58:3-5; Mat_6:16-18; Luk_18:12). By contrast, God approved of true fasting, whether individual or collective, when it was combined with genuine prayer (Mat_4:1-4; Luk_2:37; Act_13:2-3).
The Bible gives no explanation of the practical purpose of fasting. Examples of fasting in the New Testament show that it accompanied prayer when people faced unusually difficult tasks or decisions, or met unusually strong opposition from Satan. The purpose of the fast may have been to separate them as much as possible from the common affairs of everyday life. This would enable them, without distraction, to concentrate all their spiritual powers on the important issues before them.
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.





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