April 6, 2020
In light of the coronavirus pandemic that is wreaking such physical, emotional, and economic havoc among the nations of our world, four denominations are jointing together this Friday for a day of prayer and fasting: the PCA, the Evangelical Presbyterian Church (EPC), the Associate Reformed Presbyterian Church (ARP), and the Anglican Church of North America (ACNA). Fasting is not a religious practice most evangelicals are familiar with - it’s typically associated in our minds with Romanism or Islam. Our lack of knowledge of fasting, both intellectually and experientially, is unfortunate.
Biblically speaking, religious fasting is not a mindless act of ritualistic formalism or asceticism (though it certainly can devolve into that). It’s not a technique to help you lose weight (though some may fast as a dietary method). It’s not waking up too late for breakfast, or being so busy you forget to eat lunch. Rather, it is to deny oneself intentionally some or all food or drink for a period of time in order to humble yourself before the Lord and to seek Him earnestly and intensely in prayer during that time. It is all too possible for fasting to become legalistic (“I fast twice a week,” Luke 18:12) or formalistic, just going through the motions, or to be seen by men (see Isaiah 58:1-12 and Matthew 5:16). But Jesus assumed that His people would fast: “But you, when you fast…” (Matthew 6:17). When the disciples of John the Baptist asked why Jesus’ disciples didn’t fast, He answered, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast” (Matthew 9:15).
As Jesus teaches in Matthew 5:17-18, fasting is something one can and ought to do individually before God, as we see in the lives of David (II Samuel 12:16; Psalm 35:13; 69:10; 109:24), Ahab (I Kings 21:27), Nehemiah (Nehemiah 1:4), Daniel (Daniel 9:3), Anna (Luke 2:37), and our Savior Himself (Matthew 4:2). But it also can be practiced corporately, as we see when the sons of Israel were defeated by the tribe of Benjamin during a civil war (Judges 20:26), when Israel gathered together to confess its sin in the days of Samuel (I Samuel 7:6), when Israel mourned the deaths of Saul and Jonathan (I Samuel 31:13; II Samuel 1:12), when the Moabites and Ammonites came to fight against Jehoshaphat and Judah (II Chronicles 20:3), when Ezra set out to lead the exiles from Babylon to Jerusalem (Ezra 8:21, 23), when Israel gathered to confess its sins in the days of Nehemiah (Nehemiah 9:1), when King Ahasuerus decreed the destruction of the Jews, and when Esther prepared to go before him concerning that edict (Esther 4:3, 16), and when the Ninevites desired to repent (Jonah 3:5). It was the prescription of Joel to the people of God as a sign of their repentance (Joel 1:14; 2:12-15). We see churches in the apostolic period fasting and praying together as they set apart men to gospel ministry (Acts 13:2-3; 14:23).
Clearly then, there is biblical warrant by command and by example to engage in this practice. Our Reformed forefathers who wrote the Westminster Standards recognized solemn fastings as one part of religious worship (Westminster Confession of Faith 21.5; Westminster Larger Catechism 108). Though they saw no biblical warrant for holy days other than the Lord’s Day, or for particular stated days or seasons of fasting such as Lent, yet they did see a place for fasting: “There is no day commanded in scripture to be kept holy under the gospel but the Lord’s day, which is the Christian Sabbath. Festival days, vulgarly called Holy-days, having no warrant in the word of God, are not to be continued. Nevertheless, it is lawful and necessary, upon special emergent occasions, to separate a day or days for public fasting or thanksgiving, as the several eminent and extraordinary dispensations of God’s providence shall administer cause and opportunity to his people” (Westminster Directory for Worship, 1645).
Fasting is an expression of humility (Isaiah 58:3, 5), of mourning (Nehemiah 1:4; Joel 2:12), of contrition (Nehemiah 9:1-2), and of dependent supplication (II Samuel 2:21; II Chronicles 20:3; Ezra 8:21; Daniel 9:3). By forsaking food and/or drink, the one fasting declares that his or her need for God far surpasses his or her need for daily bread. Whether that need is forgiveness, guidance, intervention and deliverance, or strength to go on (or all of the above!), fasting is a physical action that should flow from the heart, in which the physical hunger or thirst reminds us of and manifests our deeper hunger and thirst for God. As David Mathis beautifully explains, “Fasting, like the gospel, isn’t for the self-sufficient and those who feel they have it all together. It’s for the poor in spirit. It’s for those who mourn. For the meek. For those who hunger and thirst for righteousness. In other words, fasting is for Christians. It is a desperate measure, for desperate times, among those who know themselves desperate for God” (Habits of Grace, 121-122).
The COVID-19 crisis is undoubtedly a time in which fasting and prayer is right and good, so I encourage you to join brothers and sisters around the country this Friday in seeking the Lord’s face for mercy and grace. Instead of eating breakfast and/or lunch and/or dinner, pray. If this Friday is not a good time for you, then perhaps pick another day. For resources to help guide your time of prayer, check out this short article by Richard Pratt, or this list of suggested prayers. May the Lord hear, may the Lord draw near, may the Lord answer our cries to Him for help.