“Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full” (Matthew 6:16).
Holy hunger: the practice of a food-denying discipline.
If we are reasonable, the question at the heading should be read with a raised eyebrow. How can hunger ever be holy? In somewhat of a Puritan fashion, the idea around holy hunger presents itself with a more common word: fasting. Eugene Peterson paraphrases it as “when you practice some appetite-denying discipline.” His paraphrases are somewhat ambiguous when considering that “appetite” can be used for more things than simply food in common language. It would be helpful to begin with the most basic understanding of holy hunger: the practice of a food-denying discipline.
A Point of Agreement
For those who are wondering, this practice is important for one major reason: Jesus expects it of his disciples.
Fasting is normative for the disciple of Jesus.
There are varying views on fasting, but there is no denying the thrust of Matthew 6:16 (quoted above). Jesus’ use of words should never be misconstrued in the text. When it comes to his disciples fasting it is not a matter of “if” they fast but “when.” The former is a conditional idea, while the latter is an eventuality. There will come a time when your disciples will fast (Matthew 9:15). Regardless of the various areas of disagreement, one cannot read this verse any other way.
Room for Nuance?
Understanding this principle presents the modern reader with some critical questions: have you ever fasted? Do you fast? These are not indicting questions, but flow logically from the text. If Christ expects his disciples to fast, any person who claims to be a disciple falls within the group of people expected to fast. Fasting therefore is normative for the disciple of Jesus. Would we have room to go all the way to say that fasting is prescriptive for the disciple?
This principle presents the modern reader with a critical question: have you ever fasted?
The text and the context of the Sermon of the Mount give leeway to such an interpretation. In the preceding verses Jesus makes a clear distinction between the Pharisees and the people of the kingdom; both along the realities of who they are, as well as what they do. Hence, there is room to argue that fasting is a prescriptive practice for the disciples.
Though this reading can be justified exegetically, I would be hesitant to regard it with the same force as an imperative to the church today.
Some Matters of Practice
Appetites Versus Food
Going back to Peterson’s paraphrase is helpful at this point. The use of the word “appetite” opens up a wide range of possibilities for the things to be denied. This ranges from attention, social media, entertainment, intimacy, and food, to name a few. Yet would the biblical authors be this ambiguous and fluid in their scope of fasting?
The examples of fasting throughout the scriptures emphasise the food element exclusively, with a keynote in Jesus’ fasting for 40 days and 40 nights (Matthew 4:1-11). The established pattern of biblical fasting establishes food as the object to be fasted. But Jesus’ argument that man doesn’t live by bread alone emphasises that sustenance for life goes beyond nutritional needs.
To practice a denying of anything is within the liberty of the disciple. But to regard it as “fasting” would be a misnomer.
Could one then make an argument for other things to be fasted from? There could be arguments made for other things to be fasted, yet it shouldn’t be regarded as fasting in the sense of what the scriptures expect. To practice a denying of anything is within the liberty of the disciple. But to regard it as “fasting” would be a misnomer. A precision of biblical language is helpful when it comes to disciplines. However, this does not mean that labelling it differently reduces the spiritual good that can be acquired from it.
Per observation, it would seem those who advocate for the fasting of “things” often emphasise the dominance of the said thing in the life of a person. Such a perspective would capture the abuse of social media, alcohol, meat, food, or a hobby. It should be understood that the biblical precedence for fasting in the Old Testament was not founded on curbing sinful behaviours, but rather on consecrating the body to show repentance, grief, and sorrow. The scope of this piece cannot cover a biblical theology of fasting. However the point should be clear that overindulgence is not the motivation for fasting.
Duration: Standard Versus Example
The standard time for fasting is an interesting matter to consider. For some traditions—and I emphasise the word “tradition” since there is no scripture that prescribes a time—fasting has always been measured per day. It is common for some traditions to point to Jesus’ 40 day and 40 night fast as the pinnacle of fasting excellence. This notion is agreeable, but the danger lies in making it a requirement and a bastion of true fasting. In other words, when it comes to fasting, should we look at Jesus as the example or the standard?
The words of Peter to the rest of the disciples on matters of the law can help dispel false piety, legalism, and mystery over this question of duration. “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?” (Acts 15:10). The prescription of an allotted time for fasting is not scriptural in any sense. As one looks at Jesus’ fasting they are to see an example and not a standard. The text of Matthew 4 describes the experience and practice of Jesus, not mandating the believer to fast for 40 days and nights.
As one looks at Jesus’ fasting they are to see an example and not a standard.
The non-prescriptive nature of the text doesn’t mean that those who attempt or manage to fast for that duration are in the wrong. And vice versa. In a general sense, we learn of a remarkable aspect of Jesus’ devotion to prayer and time alone with God. The enduring resolve in the sufficiency of the word of God not only leads us to adore him but also sees the example of responding biblically despite physical hunger and weakness. To create a standard of Christian practice for fasting from this text robs us of the glory that Christ deserves in his active obedience to the Father in the toughest of circumstances.
I surmise that as some chew on this, there is still a lingering question. “How long should we fast? How much?” The simplest answer to this age-old question is, as long as you desire, and can, with wisdom and sound judgement to the circumstances of life. Christians should show wisdom and discernment as they fast, when, and for how long, without creating a standard for others that is not prescribed in the scriptures.
Feasting: Holy Satisfaction
This seems a bit out of step with my general thoughts and treatment of fasting. Only, I believe it plays a critical role in understanding fasting. The feast is a spiritual blessing as much as the fast. I must admit that our understanding of feasting is fashioned along the lines of gluttony and various abuses of food and drink. If we err on fasting by crafting our laws regarding the practice, then we error even more when it comes to feasting.
There could be room to argue that Leviticus is emphatic on the number of feasts that the nation has as they dwell with God (Leviticus 23).
The feast is a spiritual blessing as much as the fast.
This is critical when one considers when to fast and when not to. I propose that the biblical thrust exhibits a careful consideration of the duration and timing of fasting that one does not fast when one should be feasting and vice versa. One of the critical facets of the early church was that they met, listened to the apostles’ teaching, and broke and shared bread. The last part of their life together is the embodiment of their feasting, not gluttony or drunkenness (1 Corinthians 11). They soberly shared meals to celebrate the work that Christ has done.
The danger is that we often lean on extremes. Some are always fasting while others only feast. Both miss the point of each practice. The latter fails to embrace the sobriety of faith. The former fails to grasp the joy and riches of faith.
A Call to Consider
There is more that could be said about fasting. In some circles of the Christian world, it is the Leviathan that we are yet to see surface on the waters of our faith. In others, it is commonplace from the pulpit to the pantry. As we consider these necessary aspects of fasting, though not exhaustively, the question that heads this piece still lingers. What happened to holy hunger?
Would scripture affirm your practice as ‘good, acceptable and perfect’?
It is possible to hunger, whether it is holy or not is not dependent on personal feeling or denominational position. But, most importantly, would scripture affirm your practice as “good, acceptable and perfect” (Romans 12:1)?
