Here is the other half of my article on Fasting. The first half addressed, briefly, the question ‘Should we Fast?’; it also looked at how frequently we ought to Fast.

How long?

Another necessary question to ask is, ‘How long should we Fast?’ In answer, we can say that, at least, three types of Fasting may be found exemplified in Scripture. The first kind is 24-hour Fasting. This can be done from supper time to supper time, and is generally a good length of time because it enables us to properly feel that affliction of the body which is meant to help humble the soul. Then there is multi-day Fasting. However, this was only done in extreme cases. Finally, there is multi-day partial Fasting. Daniel did this, eating no “pleasant bread” (only bland food, with water), thus reminding himself of the purpose of the fast by the absence of taste for a time.

Each person must decide how often and how long to Fast (unless they are called to the duty by lawful authority in a family or public Fast). Even when the Fast is not private, we still need to consider our physical ability. There is no merit in Fasting, and there is certainly no value in doing ourselves bodily damage. Besides, if we weaken ourselves to the point where we are unable to pray and meditate, then we have gone too far – we haven’t understood the very purpose of Fasting! Fasting is to better fit us for a particularly earnest time of seeking God’s face; if we overdo it we unfit ourselves, rather than fit ourselves. If we err, then we should err on the side of doing too little.

How?

As we said, mere abstinence from food is not religious Fasting. How, then, should we Fast? Beyond what has already been said, here are a few pointers. Serious and sincere forethought: we must determine in advance to Fast, and so beforehand settle our hearts with serious thoughts about this duty. Quiet time and cessation from all worldly enjoyments, etc.: if the Fast is private, then we need the time, or as much as possible, spent quietly by ourselves in order to think about what we are doing. Thus, work and recreation spoil a fast, since they take the mind off the duty, and remove the religious element. Therefore, if something substantially interrupts our Fast, we should postpone to another day.

Confession of sin and going to Christ: confessing sin greatly helps soul humility. Of course, just thinking of sin will not humble and make contrite alone; rather we need to think of the God sinned against. As we do, we will feel sin to be “exceeding sinful“. But we need to remember we are justified by Christ’s merits alone; we ought, then, to go to Christ in faith after examining ourselves and confessing sin. If we do not go to him, we risk mere morbidity. If it is a public Fast, then preaching is required. Covenanting: when Fasting, we should renew our vows, and rededicate ourselves to God.

Drink some water: ordinarily, take some water; dehydration will make us weak and tired, and thus unfit us. Watchfulness and moderate eating afterwards: immediately after duties we are prone to inattention. We suppose less watchfulness is required once duty has been performed. This is one reason for moderate eating afterward; as gluttony only aids carelessness and indiscipline.

Application

Fasting is wisely appointed by God for our good. It will help make us more sober and serious about spiritual things; it clears and invigorates the mind for meditation and study – encouraging the discipline of our minds; it is even good for our bodily health, if done moderately. As a generation we do not like to deny ourselves, and it is therefore no surprise that this duty is widely neglected. Yet we urgently need to gain a strict discipline over our natural appetites; and this duty will help teach us. True religion is difficult. Growing in holiness is exceedingly hard. When we read about holy men of the past we often feel some desire to be like them in holiness; they, however, were good at denying themselves; they learned to cross their appetites. The following quotation sums up much of what we have been saying:

“It is competent for individuals, for families, for the church, and for the nation, to set apart times for fasting and humiliation, and for thanksgiving. When God in His providence, has manifested His favour or displeasure by signal tokens, it becomes all to whom these tokens have been given to acknowledge the indication of God’s approval or disapproval by the keeping of a time…of fasting and humiliation. Appointments for these purposes, when made by lawful authority, are obligatory, and ought to be religiously observed…” (Reformed Presbyterian Testimony, Part 1 – Doctrinal and Practical, 1901)

G.M.

It is worth looking out for a copy of Samuel Miller’s booklet on Fasting. I used it for this article, along with Henry Scudder’s The Christian’s Daily Walk.

A few years ago I gave a talk on the Discipline of Fasting at a Bible study. I have been asked to turn my notes into a kind of article on the subject for my church’s youth magazine – along with all the others who gave talks that year. Anyhow, I had to reduce my notes of around three thousand words into a mere one thousand word article. The result is not brilliant, but it may give a few ideas to those who have not thought much on the subject.

The Discipline of Fasting

In looking at this subject we will endeavour to cover the discipline broadly, rather than deeply. However, before considering the discipline of Fasting itself, we must ask a more basic question: ‘Should we Fast?’ Of course, to keep this article within its word limit, we can merely offer a few Scriptural references.

The Scriptures provide us with both examples and commands to Fast. Examples are found in the life of King David (2 Sam 12:16, individual), Queen Esther (Esther 4:15-16, collective), and the nation of Israel, (2 Chron 20:3, congregational/national) in the Old Testament; as well as Paul (2 Cor 6:5, & 2 Cor 11:27) in the New. While Joel 1:4 and Matt 6:16-18 (inferred command) are among the commands of the Word.

In fact, the discipline of Fasting is clearly one of the extraordinary parts of God’s worship (See W.C.F. 21:5). However, for Fasting to be genuine worship it must be both inward and outward. Outward: deliberate and actual abstinence from food, for a time, and for a specifically religious purpose. Inward: humiliation of soul before God, and periodic prayer to God.

How often?

The next question we can ask is, ‘How often should we Fast?’ Well, there are no set times specified in the Word. However, we may be guided in this duty by God’s providential dealings with us.

Providential occasions which particularly call for Fasting include the following. In times of judgement: when some calamity threatens to come upon our nation, Church, etc.; or when some special judgement is actually upon us. When special help needed: when we undertake some great task and need God’s particular aid. Hence, the New Testament Church fasted when setting apart men for the ministry (Acts 13:1-2, & Acts 14:23). For the mortification of sin: when some specific sin is troubling us it is proper to Fast (Matt 17:21). Indeed, the very discipline involved in Fasting will help us to deny our sinful nature the pleasure it seeks in sin.

There is, however, one time when we ought not to Fast: the Sabbath Day. The Sabbath is rather to be marked as a time of thanksgiving and joy. We especially do not want our children associating sadness with the best of days.

Next time we will look at ‘How long to Fast?’, ‘How to Fast?’, and add some ‘Application’.

G.M.