My church is going on a corporate “Daniel” fast (= fruits and vegetables) starting tomorrow for 21 days. Today’s message was about fasting and the oft quoted Matthew 6:16-18 was one of the foundational texts read. The idea is that fasting is a normative part of the Christian life because Jesus said, “when [not if] you fast…” I was wondering though if that’s really enough to make fasting a necessity for Christians. In the interest of full disclosure, I’ve been fasting all of my adult Christian life, so I’m not opposed to the practice in any sense. But Jesus spoke to Jews, to whom fasting was a normal part of their religious life, and not Gentiles. We have very little reference to fasting at all outside of the Gospels (Acts 13:2; 14:23; 27:9). In Acts 13:2 it was Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen, and Saul who were fasting. In Acts 14:23 it’s Paul and Barnabas fasting. And “the fast” (τὴν νηστείαν) in Acts 27:9 is a reference to the Day of Atonement. So this isn’t much to go on and many interpreters like to suggest that the book of Acts is descriptive and not necessarily prescriptive. My question is whether or not we can derive a principle from the Gospels that all non-Jewish Christians should follow, and if so, can we not do the same for other practices mentioned in the Gospels that were common to Jews but not Gentiles? Also, since I’m ignorant of the issue, was fasting a normative part of pagan Gentile life? It’s entirely possible that Gentiles would have brought their own fasting practices to their new found faith in Christ and have heeded Jesus’ words in Matthew 6:16-18 because it was natural for them to do so.
B”H
Rightly Dividing the Word of Truth 
fruit and veg … fasting???!!!!
There is very little mention of fasting in the NT simply because it’s an existing, well-established practice with no need of commentary. Hence even the abundantly practical Didache says only a little:
So yes, Gentiles seem to be expected to fast. Whether or not vegetables-only (i.e., from what do we abstain?) constitutes fasting is of course a different question from whether we fast at all. Some, at least, distinguish between general fasts and strict fasts, but I don’t know much of specifics.
One passage that’s particularly helpful when it comes to the discipline of fasting is Isaiah 58. Also, just wanted to let you know about my blog, Those Who Hunger, which provides recipes and devotions for people doing the Daniel Fast. Perhaps it will be an encouragement to you and your church as you seek the Lord. May God bless you greatly as you draw near to Him!
http://www.thosewhohunger.com
Nick,
The passage from the Didache is but one example of the importance the early church placed on fasting. It occurs frequently in the literature. And, the numerous interpolations of fasting into the gospels bears testimony, as well.
james
Steph: Yup; like Daniel fasted! ;-) No eating the king’s meat. :-(
Nathan: The Didache is clearly influenced by the Gospels, which I think most modern churches that fast are as well, but then I wonder why the epistles don’t mention fasting at all, even in a cursory, taken-for-granted manner. I think it’s quite easy for the Gospels to speak of fasting, and even those few passages in Acts, because it was already such a large part of the Jewish religious life. It seems to have been taken over by Gentile Christians as well, but did they bring their own fasting discipline with them, or did they get into it based on the conviction that Jesus expected it of them?
Kristen: Thanks. I’ll definitely check out your blog and let some of the people in my church know about it as well. Isaiah 58 was one of the foundational texts (along with Matt. 6) in yesterday’s sermon.
James: I’m thinking that the Gospels are probably the leading cause of non-Jewish Christians fasting. I wonder though why this practice was taken up and not others.
lucky Daniel – no yucky meat :-)
I don’t fast. Haven’t in like 7 years. I don’t think we’re required to fast. I think it’s something they did back then that has significance to them (even religious significance) because of their culture but that doesn’t carry the same, or any, significance in ours so it doesn’t really apply to us.
Jesus saying “when you fast” is no different to me than if he said “when you ride your donkey”.
1. Are we then to interpret the Sermon on the Mount only as to a Jewish readership? I don’t know if I can agree with this. 2. I think it’s a mistake to stress when as indicating that fasting should be understood as normative for the Christian life. It’s important to note that in the Greek text there is no ὅταν in verse 7 – it’s simply stylistic. 3. However, if a church or an individual wants to fast, then Matt 6 has some good insights into the matter. My take.
My working assumption is that the Didache is written to Gentiles (but I could be wrong) and that it is (or believes it is) quoting Jesus when it says, “[b]less those who curse you, and pray for your enemies, and fast for those who persecute you.” So I expect that fasting was a part of ecclesial life from the beginning, and so early on would have needed no written explanation. They would have learned it from the apostles, as we see in Acts 13.
It might be interesting that Paul doesn’t mention it (except indirectly in attacking Judaizers), but only marginally more interesting than the fact that it is not mentioned anywhere but the gospels and Acts, not even James, who I would most expect to say something about it. Again, I expect the apostles to have lead by example, and fasting was seen as a communal practice, not a private individual choice. Fasting would be as unremarkable as lunch: it was a part of the regular rhythm of life.
Augustine, Luther, Calvin, Spurgeon and Wesley all advocated fasting. Wesley encouraged fasting every Wednesday and Friday. Paul kinda implies too that married couples can fast from sexual relations for the purpose of prayer. (1 cor 7:5).
well, there are certainly many health benefits to fasting (such as cleansing, detoxing, etc) 0 but the spiritual benefits are numerous as well and those benefits are more for us than for God. One benefit is helps keep us spiritually fit and receptive towards God – how so, because it is a time we set aside to remove a distraction so we can hear from the Lord more readily than if we’re chomping on a bag a chips while trying to pray and hear from God.
Bryan: Why do you see fasting as time-bound? I think it has extreme significance in today’s world; especially religious significance (i.e., Jews, Christians, and Muslims all fast). Plus a lot of folks in the world still ride donkeys. ;-)
T. C.: (1) Well, the Sermon on the Mount was spoke to a Jewish audience, so I’d have no problem interpreting it as being to a Jewish readership. The question for me becomes how much does the Church which is made up of Jews and Gentiles take from it. All or parts? And if parts then which parts? (2) I think the “when” in vs. 17 is implied (as opposed to being merely stylistic) but it’s a moot point since οταν is in vs. 16. (3) I agree.
Nathan: I’d agree that the Didache has a primarily Gentile audience in view. And it certainly shows that fasting was a regular part of the church’s life from an early date (end of first century/beginning of second). I wonder if this developed or was simply there from the inception. Were Gentiles automatically expected to fast along with Jewish Christians? I don’t know. Also, I’m not sure how much stock I’d put in the “regular rhythm of life” approach to this question, since plenty of things, e.g., prayer (which Jesus mentions alongside fasting on more than one occasion) are just as regular (if not more so) and yet we read tons about it. Now don’t get me wrong—I’m not saying that we need a formal treatise on fasting or explicit commands to fast in the epistles—I’m just curious as to why/how it goes without mention when so many other mundane parts of the Christian life get mentioned all over the place.
Kevin: Interesting point about 1Cor. 7:5. I’m of the mind that fasting has reference to food though. I think abstinence is similar but different. And I advocate fasting as well so it seems I’m in good company. I used to fast every Mon.-Wed. when I was a young believer. I’m nowhere near as diligent these days.
Brian: Very true. From my perspective, fasting puts us in a better position to hear from God because we become more reliant upon him, but it doesn’t make God speak any louder or clearer. And I know that eating chips always makes a loud noise so who can hear God through that?!! ;-)
Nick,
Recently in going through a hermeneutics text, I was reminded of the need to locate those theological, normative principles,despite the addressee. In this case, I see not a “when” but a “how” of fasting. In other words, when a church or an individual decides to fast, this is how you do it or not do it.
Regarding the presence of “when,” ὅταν at v. 16 but not so at v. 7. Why I argued stylistic? Because what we have at verse 7 is a temporal participle, which is rightfully rendered “when.”
Nick:
I see it as time bound and culture bound in the sense that it had specific significance in their world that it doesn’t really have in ours. They were born in and grew up in a world that saw special significance in fasting whereas we have to be taught to see fasting as significant personally important. Sure some places in the world still have a big focus on fasting (or a bigger focus) but it’s more a part of their culture—a part of normal life in society—than just something they tried to adopt at some point in their adult life.
The donkey comment was to show that I wouldn’t take it as a command either just because he said “when you ride your donkey”. I’m sure glad Jesus didn’t say that or there’d be people today arguing that we are commanded to ride around on donkeys based on that verse! : )
T. C.: What is it that leads you to believe this is a “theological normative principle” in the text?
Bryan: I’m not sure that I’m following you. It seems like you’re saying almost the same thing, i.e., ancients and moderns both see it as significant (but maybe for different reasons?). What’s the significance you think it had in the ancient world that it doesn’t have in the modern world?
Sorry when I comment using my iphone I try to be more concise so I’m not always as clear.
Fasting isn’t part of our culture. In ancient times as well as some places in modern times it is a part of the culture both religiously and society as a whole. You can try to make it part of your religious culture (as some do based on what they read in the Bible) but then it seems forced to me since it’s not a part of the larger society’s culture. To me, trying to make fasting part of your culture, even if just religiously, would be like trying to adopt an honor and shame society when you don’t live in one. It’ll end up feeling artificial no matter how hard you try to make it feel authentic. This is also a problem I see with people who try to adopt other practices they see in the Bible which may also be more tied to their culture rather than our, like church models perhaps.
Don’t know if that’s any more coherent. : )
Bryan: I see what you’re saying. I don’t think that’s really the case but thanks for the clarification.