The Principle of Fasting

S. Mark ii. 18–22

It is almost certain that the feast given by Levi and attended by our Lord was on one of the two weekly fast-days. The word used by S. Mark implies not so much that the Pharisees “used to fast,” as that they “were fasting” at the time; and it was the disregard of the observance which prompted the question why the disciples of Jesus acted differently from others in this respect. Now there can be no doubt that He would not have made light of any ordinance of legal obligation. Fasting was almost unnoticed in the Law. On one day, and one only, were the people directed “to afflict the soul.” That was the “Day of Atonement.” It was a national Fast, binding upon all who had reached the age of thirteen; and no Jew who was contented to follow the Mosaic Code need trouble himself with any other. During the Captivity, however, four more Annual Fasts were added to commemorate national disasters, especially connected with the destructions of Jerusalem and the Temple. From time to time also public humiliations and private fasts were observed amidst dearth and famine, and in preparation for important works.

In the New Testament we learn from the Pharisee’s confession that the Jews “more righteous than the rest” kept two days in the week as fasts; they were the second and fifth, in remembrance of the ascent of Moses into the Mount to receive the Two Tables of Stone, and his descent, after the anger of the Lord had been appeased.

But when we read in S. Matthew’s Gospel of frequent fastings — “the Pharisees fast oft” — it is probable that it was something more even than these; and later Jewish writings testify to repetition on the most trivial pretexts, such as for a good omen, for a dream, for the interpretation of a dream; and this gave birth to the proverb, “A fast is as fit for a dream as fire is for tow.” They record also many cases of Rabbis who obtained a reputation by the number of their self-imposed fasts.

When the Baptist came, he felt that it was a time to make ready a people by strict discipline and self-denial, not as a meritorious act or matter of boasting, such as the Pharisees taught, but as a fitting preparation for the Advent of the Messiah.

“There is a time to every purpose under heaven: a time to weep, and a time to laugh; a time to mourn, and a time to dance.” The former was the season in which the Baptist’s lot had been cast; the latter, that which Christ came to inaugurate. Such was the broad distinction which our Lord drew when appealed to for a vindication of His conduct. He illustrated the principle by the use of a figure that was singularly appropriate to His hearers. They had heard their own master say that “the friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegroom’s voice.”

The friends of the bridegroom, or “the children of the bridechamber,” as they are elsewhere called, were especially and also for the capture of Jerusalem in Zedekiah’s reign. In the fifth, for the burning of the Temple of Nebuchadnezzar. In the seventh, for the death of Gedaliah. In the tenth, for the commencement of the blockade. appointed to make preparation for the advent of the bride, to bear the bridal -canopy for her reception, and to arrange generally for the wedding- feast. All their thoughts were of joy and happiness. For seven days there were prolonged festivities; fatlings were killed, costly dresses were worn, torchlight processions were held, and there was every possible demonstration of gladness; indeed, such was the festive character of the marriage-week, that exemption was granted to the bride even from certain obligations of the great Fast of “the Day of Atonement,” if it fell within that period.

“The present,” our Lord seems to say to those who questioned Him, “is such a time as that. What more incongruous than for My friends to seek to mar their enjoyment by introducing an air of sadness into such a scene? The time will come when the Bridegroom will be taken away; 2 but do not anticipate the separation; it will be here all too soon. The darkness of Calvary will spread a gloom over the disciples’ hearts: then there will be an end to rejoicing: ‘then shall they fast in those days.’”

Two more illustrations followed: one touching the outward conduct, the other the inner spirit; and both were suggested by the Wedding Feast. “No man seweth a piece of new cloth on an old garment.” Christianity is too strong and vigorous for an outworn system. Attempt to piece it on the old, and its very weight and strength will tear still more the failing threads, and “a worse rent will be made.”

Again, “no man putteth new wine into old bottles.” The New Religion is too free, too elastic, too expansive, to be infused into the old forms and modes of life. It will be like the fermenting must, which cracks and bursts the withered wine-skins, so that both are ruined.

We must not however conclude from this, that Christ forbade, or even discouraged, the principle of fasting. It was the Jewish surroundings which He condemned. Rabbinic Pharisaism had wholly misconceived its true object; it had taught men to believe that such mortification was a means of averting God’s anger, and of atoning for sins. To the Pharisees it was no instrument for the subjection of the lower to the higher nature, no ingredient in the cup of penitence, no sign of deep humiliation for offence against God, but a meritorious act, entitling him who practised it to Divine acceptance. As such it gained no encouragement, no recognition, in the teaching of our Blessed Lord.

Neither did He approve their mode of fasting. The spirit of the Gospel is not the spirit of the Law. The one is love, the other is fear. The Jew sat in sackcloth and ashes; the Christian anoints his head and washes his face.

We have only to turn to the Sermon on the Mount to understand the real position of fasting. Its true value was fully recognised when our Lord united it in a threefold cord with the Christian graces of prayer and almsgiving, and pointed thereby to man’s triple duty to God, his neighbour, and himself. In enjoining the obligation of fasting, He knew that if it be true that no one can enjoy liberty till he has learned self-restraint, it is absolutely necessary for the full realisation of Christian freedom that a man should be able to hold his lower appetites in complete subjection.

But fasting in its highest sense reaches far beyond the abstinence from bodily food; the rule is absolute, “If any man will be My disciple, let him deny himself.” S. Bernard shows well what it is which makes the Christian “ascetic.” “If,” he says, “the appetite alone have sinned, let that alone fast; but if other members, let them also fast. The eye from... looking with pleasure at any glass which reflects self; the ear from praise of self, from slanders, gossip, controversy; the tongue from detraction, murmuring, and fault-finding; the hand from needless work, which hinders prayer; but more than all, the soul from vice and self-will. Thus only shall we avoid provoking God to reject our offerings; thus only realise what is promised: ‘Behold, in the day of your fast ye find pleasure.’”

Note: Tn the fourth month, both for the breaking of the Two Tables of Moses,

Note: She shared with a king the privilege of washing the face at such a time; the idea being that before all things she must be pleasing to her husband. After they had been married some time he would know that she was not unclean, but at first she must run no risk of such a thing being supposed.

Note: This is the first intimation of His approaching death. E