Fasting in the Bible [both Old and New Testaments] is a complex concept better understood by those who practiced fasting in their cultures than we now understand it. We practice fasting in specific circumstances that are centered in personal, physical, secular benefits, but rarely as a collective or individual religious act.
Typically, fasting involved a complete abstaining from food or water for a designated period. When Queen Esther prepared to approach the King on behalf of the Jewish people [who faced annihilation], she asked for support from the Jewish community in the form of a three day fast in which people neither ate nor drank (Esther 4:16). She committed herself to the same fast. Yet, Daniel committed himself to a selective fast (Daniel 10:3) for a period of personal prayer (Daniel 10:12) because of deep personal concerns about circumstances (Daniel 10:2). In this period, Daniel ate no tasty food [literally no "bread of desirability"] or meat, drank no wine, and used no ointments on himself. There were definite risks in this action for anyone appearing before the King (1:10). Many kings convinced themselves that their people were happy and prosperous by having only well fed, happy people in their courts.
In ancient cultures, a bond existed between mourning and fasting. When King David's first child by Bathsheba died, David fasted in his petition to God to allow the child to survive (2 Samuel 12:15-23). Though not typical at that time, David ended his fast when the child died. David also fasted when Abner was buried (2 Samuel 3:35). [In a way, a connection between sorrow and not eating still exists. We quickly are concerned when a person experiencing the death of a loved one refuses to eat. In fact, the greater the tragedy the more likely we are to respond promptly with the finest foods to tempt the mourner to eat.]
Fasting at times was a part of collective worship in the national worship of Old Testament Israel. The Day of Atonement (Leviticus 16:29, 31) ["humble your souls" referred to fasting] included fasting. Zechariah 8:19 refers to four national fasts.
There was the understanding that fasting increased the effectiveness of a prayer. This should not be approached as an attempt to manipulate God by the devout. [Certainly fasting could be used in this way by those who had motives other than dependence on God.] In devout people of God [such as Moses (Exodus 34:28); Elijah (1 Kings 19:8); Esther; Daniel; and the returning remnant of Jews (Ezra 8:31) in the Old Testament, and Anna (Luke 2:36,37); Jesus (Matthew 4:1, 2); the twelve (Luke 5:33-35); the gentile congregation at Antioch (Acts 13:1-3); and Paul and Barnabas (Acts 14:23) in the New Testament] fasting was a way to declare humility, surrender, and sincerity before God. It committed the whole person's focus to a single concern. Fasting was not a demand, but a humble request.
Some time after Judah's Babylonian captivity, a fasting practice evolved in Judah that crystallized into the practices of the New Testament Pharisees. Before and during the Babylonian captivity, God sent numerous prophets to the people of Judah in efforts to call them to repentance. Basically they turned a deaf ear. It was easier to explain events before captivity with "Everything will be okay" or during captivity with "God has deserted us and does not love us any more" than to accept responsibility for change and the consequences of repentance. [It is always easier to declare "God will not {cannot} do that!" than it is to redirect life!]
However, the prophets' warnings came to pass. Jerusalem fell. The temple was destroyed. The people of Judah were exiled. Because they trusted a wrong concept of God, the exiles faced a faith crisis in a difficult situation. The crisis: "How could God let this happen to us?" [Notice it was God's fault, not theirs.]
As a result of the intense sorrow and pain produced by the Babylonian exile, fasting became a way of humbly declaring, "We have learned our lesson. God, You do not have to punish us again to get our attention. Our fasting declares submission to You, God!" Unfortunately, what often begins as a good practice produced by a good attitude becomes a ritualistic practice that means little to those practicing the ritual. To such people, the value is in the act, not in the attitude that motivated the person to do the act.
By Jesus' adult life time, the practice of fasting twice a week was ingrained in those who heeded the Pharisees' call to return to Judaism's old ways. The strict Pharisee [and those under his influence] fasted every Monday and Thursday.
One can call attention to himself as he extends benevolence or as he prays. Yet, how does one call attention to himself as he fasts? He did [or refused to do] things to his physical appearance to make himself look gaunt. For example, do not wash. Do not use oils. Powder your face with flour. Wear a miserable expression.
Jesus said, "When you fast, do not call attention to yourself. Do not act or be one who is unconcerned about God. If you neglect your physical appearance to call people's attention to yourself, their attention is your full reward. Nothing is coming to you from God."
"Therefore, wash and anoint yourself with oil. Do nothing to attract human attention to your fasting. Your Father [God] sees what you are doing, no matter how private the fast. The God Who sees in secret will respond to your fast."
There is a huge distinction between doing things to attract human attention and doing things to honor God. Again, to God motives matter! The contrast that followed: those who placed their treasures in heaven.
For Thought and Discussion
Link to Teacher's Guide
Lesson 5