What are the different types of fasting?

Fasting is often mentioned in Scripture, not only in the Old Testament but also in the New, and, evidently, it has an important place in the believer's life, for it is one of the three things which the Father will specially reward, when rightly done (see Matt. 6). The lack of it seems to involve great absence of spiritual power (see Matt. 17:21), whilst it is often mentioned in connection with special occasions of drawing near to God. Surely, then, it is highly advisable to enquire what fasting really is, according to God. May God help us in this enquiry.

The dictionary meaning of the word, which gives us the ordinary current use among men, is "Abstaining from food, chiefly on religious grounds." Christians generally look at it either as literally meaning this, or as self-denial in various shapes, culminating in denial of self as a whole, i.e. a refusal to know or to pity ourselves, or to care for self; or else as abstention from natural means of doing the service God may give us to do, as when David refused Saul's armour, or Ezra refused to ask for the king's escort, but betook himself to fasting and prayer. It is not denied that most of these thoughts are true as far as they go, but God's thoughts are not our thoughts, they are exceedingly wonderful. What does He say on the subject? It is remarkable that He tells us both what it is not and what it is. He says:

The first fasting we read of is when Moses went up into the mount to receive the tables of the covenant, and was there apart from nature with the Lord for forty days and nights. Deut. 10:10. The first national fasting was when Israel was smitten before Benjamin: they "came unto the house of God, and wept, and sat there before the Lord, and fasted that day until even, and offered burnt offerings and peace offerings before the Lord." Judges 20:26. Here, as in other places, it is connected with humbling; but in the case of Elijah, as with Moses, it signifies being apart from the ordinary life of flesh, to be with the Lord. 1 Kings 19:8. Jehoshaphat, when the children of Moab and of Ammon came against him, proclaimed a fast throughout all Judah, and asked help of the Lord. 2 Chr. 20:3. When Nineveh was threatened with destruction the king humbled himself, proclaimed a fast, and put on sackcloth: every one was to cry mightily to God, and put away his evil. Jonah 3:5. The only fast enjoined by the law was the one connected with the Day of Atonement. The word 'fasting' does not occur there, but it is held to be included in the injunction 'afflict your souls.' This seems to be confirmed by 'the fast' mentioned in Acts 27:9, for the tenth of Tisri would answer to the time of the equinoctial gales, when it was dangerous to sail in the Mediterranean.

Later on we read of four fasts being kept, Zech. 7:5; Zech. 8:19, though we have no record of their having been instituted by God.

In the fourth month, corresponding to the 'breaking up' of Jerusalem, when there was no bread for the people. Jer 52:6.

What is fasting? you may enquire. It is not abstaining from sin. Be clear as to that. There must be no quarter given to sin, be it the sin of murdering the precious hours God gives us in things that can only weaken and defile, or by sinning in any other way.

What is fasting? Physical fasting is the abstinence from food for a time. Now food is right. God gives us all things richly to enjoy. Food is necessary for the due sustenance of the body, but a man may abstain from food for a time with a benefit in view. But physical fasting is doubtless typical of moral fasting.

There are many things a Christian might do, which are not sin, but which he abstains from. We must be separate from the world, which rejected and crucified our Lord, and in being separate fasting is involved. The worldling is feasting today, but alas! will fast throughout eternity. The Christian fasts to-day, but will feast throughout eternity. It seems scarcely fair or righteous that a Christian should feast in both worlds. In fact, God will not allow it.

The Lord did not condemn fasting as a practice. He instructed His disciples that it should be undertaken in secret, as before God, rather than before men (Matt. 6:16-18). It was to be united with prayer for the effectual expulsion of unclean spirits in certain cases (Mark 9:29). There was a season of prayer and fasting in the early church when Paul and Barnabas went forth on their first missionary tour (Acts 13:3). Nothing in scripture appears to warrant the present general abandonment of the practice by Christians, though indeed there is a sense in which we may say the Lord is still with us (Matt. 28:20). Self-denial in the spirit of Nazariteship, of which food-fasting is but a single phase, should, however, be practised by the believer habitually and not only on special occasions.

Fasting appears to be expressive of an occupation of the spiritual nature with heavenly subjects to such an intense degree that the instinctive cravings of the physical nature for food and relaxation are disregarded or unheeded for the time. In its purest form therefore fasting is involuntary. It is surely needless to say that the perfunctory or the Pharisaic fast is valueless before God.

We read of the Lord fasting forty days and forty nights in the wilderness (Matt. 4:2); of the prophets and teachers at Antioch fasting when they chose Barnabas and Saul for the ministry (Acts 13:2-3)— doubtless actual and literal refraining from food for the time being, so that they might be undistracted in their spiritual exercises.

But there is a practical and constant side to fasting that we ought to have our attention drawn to. We refer to Isaiah 58:3-8. Fasting is not merely external, as Isaiah asks, “Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him?” If fasting is just a matter of food, attitude, dress, it is pure hypocrisy. Alas! how much there is of this.

Churches filled Sunday morning, a lasting communion, knees bent, eyes closed, lips moving, repeating a form of prayer; at night the theatre or the whist drive or the mazes of the dance. Where is reality in all this? It is sickening hypocrisy! But says the Lord, “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 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.”

In short, fasting embraces self-denial, so that the needy of all sorts around may be helped and blessed. If Isaiah 58 were faithfully carried out it would mean constant self-denial, and this would prove a most acceptable form of fasting of a very practical nature. If the Christian, young or old, practised Isaiah 58 they would realize in detail what fasting means.

And yet, in practising it, what feasting would be the portion of the one so fasting—the feast of joy in seeing the blessing of others—the being watered in the act of watering others. Try it, and it will open out before you a path of fasting as to luxury, ease, self-gratification but feasting in the recompense of so doing.

In the fifth month, in memory of the destruction of the Temple. 2 Kings 25:8-9.

In the seventh month, in memory of the murder of Gedaliah. Jer. 41:1-2.

In the tenth month, in memory of the beginning of the siege of Jerusalem. Jer. 52:4. The prophet could say that these fasts should be turned into joy and gladness.

In the N.T. we find in John the Baptist the spirit of fasting, a Nazarite spirit of separation. Matt. 3:4. He also taught his disciples to fast. The Lord said of His disciples that when He was taken away, then they would fast; and while He was here He spoke of a certain power over unclean spirits that could only be exercised with prayer and fasting. Matt. 17:21. He Himself when led up of the Spirit into the wilderness to be tempted of the devil, fasted forty days and forty nights. It is a contrast to Moses and Elijah, they were apart from man's natural condition to be with God; and He who as man was ever with God was so apart to be in conflict with the devil.

In verses 1 to 4 we have seen righteousness menward (including giving); in verses 5 to 15 prayer Godward; now in verses 16 to 18 fasting is the subject. This is selfward, personal self denial; for true self-denial is totally personal, not for display at all. Sometimes fasting is practiced for the sake of one's health, which is of course personal. However, it might be done in order that one can give his time and energy individually to some particular service for the Lord. If so, why should I want any one else to know it beside the Lord?

At least, it should not make me miserable looking, as though it was a burden to miss a meal! If fasting is willingly done, it should certainly be cheer-fully done. If done honestly for the Father's glory, the Father will reward it.

Fasting in the Old Testament

We read in Exodus 34:28 that Moses did not eat bread or drink water for forty days when he was on the mountain of God. This is the first occasion in Scripture where fasting is mentioned. The Lord Jesus too began His ministry on earth with fasting for forty days and forty nights (Matt. 4:2). As a nation, the people of Israel fasted for the first time before they went to war with their brethren, the tribe of Benjamin (Judges 20:26).

We also read in different passages that an Israelite or the whole people fasted in connection with earnest prayer (Neh. 1:4; Dan. 9:3), but also to humble themselves in mourning and repentance (1 Sam. 7:6; 1 Kings 21:27; 2 Chron. 20:3; Ezra 8:21). After the Babylonian captivity several yearly fastings were appointed to remember the captivity of Judah (Zech. 7:5; 8:19).

The significance of fasting is most clearly seen in Psalm 35:13: "But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting." So we see that the fasting which pleased God in the Old Testament was the expression of an inward humbling. Although it is not said explicitly the Jews take the words, "afflict your souls," in Leviticus 16:29 as a commandment of God to fast on the great day of atonement.

But already Isaiah the prophet had to reprove in God's Name hypocritical fasting, and call for real fasting and true repentance (Isa. 58:1-7). The Israelites fasted and practised the most horrible sins at the same time. Such hypocritical and wicked conduct could not please God. The Lord Jesus also condemned it.

Paul and Barnabas were sent on their first missionary journey after prayer and fasting. Acts 13:2-3. It is to be feared that because many have made fasting compulsory, and attached a superstitious merit to it, other Christians have altogether neglected the uniting of fasting with prayer. An habitual self-denial is doubtless the spirit of fasting rather than mere occasional abstinence from food.

“Prayer and—FASTING” What does fasting mean? For practical purposes, does it not mean the abstaining from things lawful in themselves but not expedient as the soul realizes the true presence of God, and what suits Him, and what are the needs of his work? Was not Paul himself a good example of this? He had power to “lead about a sister, a wife” (1 Cor. 9:5), but he refrained for the gospel’s sake. Do not missionaries, far away from home ties, surely lawful in themselves, sever themselves from ease, comfort, companionship and the fellowship of their brethren in home lands, in order to carry the gospel to the heathen? I knew one young brother who fasted from a fascinating hobby in order to give the money and time saved thereby to the Lord.

Fasting must be spontaneous to be acceptable to God. We see legal fasting behind monastery and nunnery walls that must be in many, many cases abhorrent to God, especially if those who practice it imagine they are winning their way to heaven thereby.