Adil Arif, Alex De Carvalho Thomaz, Alice Tamayo Casia, Anyiine Racheal, Ansab Yaqoob, Apostle Minolan Pillay Snr, Appiah Cytras, Ashmitashines Gardenoflife, Asif Masih Pastor, Aslam Bhatti, Audrey White RosarioDunham, Bishop Rakesh Nayyar, Bodo Rudolph, Brian Jesse Alameth, Carrie Sjolander, Chanky Ksih, Chipato Robert, Christians of Syria, Christopher Welcome, Christy Amjad, Coronel Lidia, Darling Crestal Ann, Darusikan Daru, Debby Antoine, Shenok Sanjeewa, Ebenezer Erskine Crentsil, Emmanuel Vinnakota, Evangelist Sujoy Mark Bhattacharyya, Felister Anita Mpole, Fred Gomez, Gard Akankwasa, Ghaieth Bellahirich, Gloria J. Darville Darville, Gtoh Orphan Home, Helena Voykin, Henriette Thomas, Hettiarachchige Leela, Isaya Mongeri, Jane Sylvia Pors This week’s sermon for Church Without End is a continuation of a new series called “What The Bible Really Says About______”. This week we are looking at the 2nd part of a two part sermon called “What The Bible Really Says About Fasting. Man made traditions and denominational doctrines often blind us to God’s true teachings. As many of you well know here at Church Without End we are all about tearing down manmade traditions and denominational doctrine and getting back to the Bible. By turning to God and the Bible we can find valuable answers on how we are really supposed to be walking the walk of a Christian Life. Please re-share! There are now well over 100,000 people worldwide holding fellowship meetings in their own homes, chapels, church buildings and anywhere they can gather to meet. Brothers and Sisters around the world, are holding over 2500 meetings weekly in 48 countries. They are gathering to hear these very same sermons that I preach in my own home! As we say at Church Without End, “If you want to change the world preach the gospel! Let the change you want to see in the world start with you. We are in this ministry for the outcome not the income! We are each called to share the truth that we have within us. To some it is like the flickering light of a candle and others it is like a lighthouse beacon. No matter how much light you have~LET IT SHINE! Be the hands and feet of the body of Christ! Contact me to find out how you can help to spread the message of Christ in this dark and dying world. It is not about me it is not about you it’s all about Christ!” What The Bible Really Says About Fasting Part II Today we will continue looking at fasting according to Biblical teachings. This is part II of a two part sermon as we continue this series on “What The Bible Really Says”. We will be evaluating the last five of thirteen key points that I want to show you the Bible teaches about fasting. #9 Fasting as Practiced and Taught in the Book of Acts Let’s look at an example of fasting following Saul’s conversion Acts 9:8-11New Living Translation (NLT) 8 Saul picked himself up off the ground, but when he opened his eyes he was blind. So his companions led him by the hand to Damascus. 9 He remained there blind for three days and did not eat or drink. 10 Now there was a believer in Damascus named Ananias. The Lord spoke to him in a vision, calling, “Ananias!” “Yes, Lord!” he replied. 11 The Lord said, “Go over to Straight Street, to the house of Judas. When you get there, ask for a man from Tarsus named Saul. He is praying to me right now. Possibly the first reference to fasting in the Book of Acts is in connection with the dramatic conversion of Saul on the road to Damascus. After his unusual experience Saul was left blinded. He was led into the city of Damascus, where for three days he was “without sight, and neither ate nor drank” (Acts 9:9). Because nhsteuvw, the usual word for religious fasting is not used in Acts 9, many have concluded that Saul was either unable to eat or did not think about eating because he was suffering from shock. True, the verb nhsteuvw is always used in the New Testament of religious fasting. However, religious fasting may sometimes be referred to in other ways. In Luke’s account of Jesus’ temptation, he wrote that “He ate nothing during those days” (Luke 4:2). Yet Matthew clearly stated that Christ “fasted” (Matthew 4:2). Since Luke referred to Jesus’ fasting by the words, “He ate nothing,” this same writer could also have described Saul’s fasting as a time in which he “neither ate nor drank.” Many consider those three days experienced by Saul as a time of religious fasting. Apparently it was voluntary, having been dictated by an inward impulse. In a time of crisis, in a time of felt need, Saul voluntarily fasted. This is precisely what Jesus practiced and taught in Matthew 9:14-15. In this instance fasting was accompanied by prayer. #10 Fasting Associated with the First Missionaries (Acts 13:1-3) Let’s look at Acts 13:1-3New Living Translation (NLT) Barnabas and Saul Are Commissioned 13 Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called “the black man”), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul. 2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said, “Dedicate Barnabas and Saul for the special work to which I have called them.” 3 So after more fasting and prayer, the men laid their hands on them and sent them on their way. Acts 13 begins by stating that the church at Antioch was served by a group of prophets and teachers. Antioch at that time was a significant city, the capital of Syria and the chief seat of eastern civilization. Luke wrote that the church there was “ministering” (leitourgouvntwn, Acts 13:2). Given the breadth of this Greek word, why was it necessary to add “and fasting” (kaiV nhsteuovntwn)? Perhaps it was because the church, burdened for the needs of the world, gathered on this occasion for special prayer with fasting. As a result of their ministering and fasting, “the Holy Spirit said [either directly, or as most feel, through one of the prophets], Set apart for Me Barnabas and Saul. . . .”Before they were officially commissioned by the laying on of hands, there was a period of fasting and prayer. This combination of fasting and prayer was common in Judaism, but in New Testament times the two seldom occurred together among Christians. On only four occasions in the New Testament were the two linked. Two of these refer to commissioning or ordination services, one refers to the practice of the godly woman Anna in Luke 2:37, and another is in connection with Saul’s conversion Acts 9:9-12. To imply, as some do, that fasting is an essential ingredient in effective prayer cannot be substantiated biblically. In the New Testament much is said about prayer but very little about fasting. Prayer is commanded but fasting is not. The Book of Acts refers to many instances of prayer where no indication of fasting is mentioned. In one of the most powerfully dramatic prayer meetings recorded in the entire Bible (Acts 4:23-31) there is not the slightest hint of fasting. Let’s look at Acts 4:23-31New Living Translation (NLT) The Believers Pray for Courage 23 As soon as they were freed, Peter and John returned to the other believers and told them what the leading priests and elders had said. 24 When they heard the report, all the believers lifted their voices together in prayer to God: “O Sovereign Lord, Creator of heaven and earth, the sea, and everything in them— 25 you spoke long ago by the Holy Spirit through our ancestor David, your servant, saying, ‘Why were the nations so angry? Why did they waste their time with futile plans? 26 The kings of the earth prepared for battle; the rulers gathered together against the LORD and against his Messiah.’ 27 “In fact, this has happened here in this very city! For Herod Antipas, Pontius Pilate the governor, the Gentiles, and the people of Israel were all united against Jesus, your holy servant, whom you anointed. 28 But everything they did was determined beforehand according to your will. 29 And now, O Lord, hear their threats, and give us, your servants, great boldness in preaching your word. 30 Stretch out your hand with healing power; may miraculous signs and wonders be done through the name of your holy servant Jesus.” 31 After this prayer, the meeting place shook, and they were all filled with the Holy Spirit. Then they preached the word of God with boldness. When the apostles delegated some of the affairs of the infant church, it was to enable them to devote themselves “to prayer, and the ministry of the word” as seen in Acts 6:4. They did not say, “We will devote ourselves to prayer, fasting, and to the ministry of the word.” Why then did the believers fast when they commissioned Barnabas and Saul as missionaries? Many suggest that fasting on that occasion emphasized “a state of uninterrupted concentration which made it possible to ascertain the will of the Lord.” However, since the will of God had already been clearly revealed (Acts 13:2), why did they need to fast to discern the Lord’s will? There is no record of fasting and laying on of hands in connection with the appointment of Matthias as an apostle (Acts 1:24-26). Likewise at the appointment of men to help with the distribution of food the believers prayed and laid hands on their heads, but no mention is made of fasting. Yet in Acts 13:3 at the commissioning of foreign missionaries and again at the ordination of elders in local churches Acts 14:23, fasting was involved. Was the fasting practiced to demonstrate to God the gravity and solemnity of this occasion? Was it done to indicate humility and inadequacy with respect to the task to which Paul and Barnabas were being sent? One cannot be sure. But clearly Christ taught that fasting should be motivated by a serious felt need as seen in Matthew 9:14-15. #11 Fasting at the Ordination of Elders Acts 14:23New Living Translation (NLT) 23 Paul and Barnabas also appointed elders in every church. With prayer and fasting, they turned the elders over to the care of the Lord, in whom they had put their trust. After Paul and Barnabas completed the first officially church-sponsored foreign missionary effort, they visited each church they had established to be sure proper leadership was set in place. This became a pattern for the Apostle Paul. In connection with the ordination of elders in each church, Paul and Barnabas, “having prayed with fasting … commended them to the Lord” (Acts 14:23). The word used for prayer is proseuvcomai, the broadest term for prayer in the New Testament. It can include petition and intercession as well as praise, adoration, and thanksgiving. Since this praying was with reference to commending the churches (or the elders) to the Lord, it was probably intercessory in nature. The prayer of committal was done metaV nhsteiwn (“with fastings”). This grammatical structure indicates in both Greek and English that fasting in this instance was secondary to the praying. This agrees with the place of fasting elsewhere in the Book of Acts. What was the purpose of the fasting? Some ventur the opinion that fasting was an aid to the praying. However, if this were the case, why was fasting not mentioned in connection with the choosing of the seven in Acts 6:6 or in connection with the replacement of the 12th apostle Acts 1:24, which was of greater significance than the ordination of elders? If fasting is an effective aid to meaningful prayer, why then is it mentioned in the same context with prayer in the entire New Testament on only four occasions? As has been demonstrated, fasting was in response to a felt need of some sort. Perhaps in this case Paul and Barnabas, realizing the immense problems facing these young churches and elders in a demonically dominated pagan environment, felt burdened to the point of fasting as well as praying on these occasions. Thus fasting is presented as an accepted observance in the church in the Book of Acts. Yet the fact that fasting is mentioned in only three chapters would seem to indicate that fasting was the exception and should not be presented as the generalized picture of the church in its early beginnings. #12 Fasting as Practiced and Taught in the Epistles The New Testament Epistles say nothing about religious fasting. Even Hebrews 13:16, which mentions praise, thanksgiving, and well-doing as sacrifices pleasing to God, does not include fasting. True, the noun nhsteiva is used by Paul in 2 Corinthians 6:5 and 11:27. However, in both verses the context of the terms clearly indicates that they are used in a nonreligious sense. Along with beatings, imprisonments, tumults, labors, sleepless nights, hardships, thirst, cold, and exposure, Paul also experienced hunger. In this context the word nhsteiva does not mean “fasting” but simply that on occasion Paul went hungry. The absence of references to religious fasting outside the Synoptic Gospels and Acts implies that the practice was not considered significant in the church so long as the Apostles were alive. Paul did not even mention fasting as a form of religious piety. In Romans 14 and Colossians 2, Paul discussed ascetic and ritualistic tendencies in the churches, but said nothing about fasting. This leaves the impression that the question did not even arise, at least in the Hellenistic congregations. Equally significant is the fact that the General Epistles (Hebrews; James; 1 and 2 Peter; 1, 2, and 3 John; Jude) and Revelation make no mention of fasting. Especially amazing is the lack of any reference to fasting in Hebrews, James, and 1 Peter, which were addressed to Jewish Christians. Again, fasting was practiced in the early church. Clearly it has a place in Christian piety, but that it had a frequent place is open to serious question. #13 Fasting in the Postapostolic Church Amazingly Christianity quickly departed from the personal, inward, and spiritual emphasis found in the New Testament. Fasting is a case in point. The earliest hints in post-New Testament writings indicate a return to the external, legalistic, ritualistic practice of fasting. Evidently as time elapsed after the death of the Apostles, the church succumbed to the religious pressures of the Jewish and pagan world around them, and fasting became a full-blown practice. This is not to say there was no objection to such a system, but from the second century on, “there is no longer any clear awareness of the way in which Jesus viewed fasting.” Almost all the church fathers encouraged the practice of fasting. A graphic illustration of the postapostolic church’s effort to support their excessive emphasis on fasting can be seen in the attempt to add the word “fasting” to the original text of Scripture. Most textual critics (both liberal and conservative) agree that the word nhsteiva (“fasting”) was added in Matthew 17:21; Mark 9:29; and 1 Corinthians 7:5 and that nhsteuvwn (“fasting”) was added to “praying” in Acts 10:30. These textual additions clearly indicate the church’s growing interest in the practice of fasting after the first century. The church began to establish mandated periodic fasts. They simply took over the Jewish practice of fasting two days a week, changing the days from Mondays and Thursdays to Wednesdays and Fridays. They observed numerous collective fasts including the paschal fasts, and they often elevated the fasts to the status of a church ordinance. Even their individual fasts were caught up in the growing ascetic tendencies of the time. With the Reformation and its return to the Bible as the only source of faith and practice, a large section of Christendom extricated itself from the estimations of fasting that prevailed during the Middle Ages. Concerning fasting, Luther said, “We do not, therefore, object to fasting itself, but to the fact that it is represented as a necessary duty and that specific days have been fixed for its performance.” It appears that Protestant Christianity today may have gone to the extreme of almost totally disregarding what the New Testament says about fasting. In fact one writer proclaims that the examples of the practice and teaching of fasting found in the Synoptic Gospels and Acts “do not appear to be in keeping with the original intents of the New Testament authors.” Apparently many evangelicals have received no instruction on the subject. This too is unfortunate. Conclusion: As in almost all religions, people in both Judaism and Christianity have viewed fasting as an “‘ascetic exercise’ which serves to purify man and bring him closer to God.” Closely related to this, many view fasting as a way to make their prayers more effective. One theologian states that this was emphasized by the church fathers. He approvingly quotes Augustine as saying, “Do you wish your prayer to fly toward God? Give it two wings: fasting and almsgiving.” No doubt because of Christ’s response to the disciples concerning a difficult case of demon possession, many say fasting makes prayer more effective. When the disciples said that they had been unable to exorcise the demon, Christ said, as recorded in the King James Version, “Howbeit this kind goeth not out but by prayer and fasting” in Matthew 17:21 & Mark 9:29. However, as discussed earlier most textual scholars agree that the word “fasting” was not part of Jesus’ original statement. James 5:16 states, “The effective prayer of a righteous man can accomplish much.” Paul reported that Epaphras was “laboring earnestly … in his prayers” (Colossians 4:12). But in neither of these nor in any other of the many New Testament passages pertaining to effective prayer is fasting discussed. Even a cursory survey of fasting in the Old Testament demonstrates that the “widest purpose by the nation or individuals was to avert or terminate a calamity by eliciting God’s compassion.” When calamity struck, a fast was proclaimed. It was a spontaneous reaction to emergencies. In the Old Testament a fast was a means of demonstrating a humble heart, a repentant spirit. A fast without true humility and repentance was “valueless and senseless.” Demonstrating humility and repentance was true of the mandatory fast on the Day of Atonement. On that day the Israelites were to “humble [their] souls” as seen in Leviticus 16:29, 31. Since fasts in the Old Testament were in response to calamities and were to demonstrate humility and repentance, it would seem that the same purpose and attitudes would hold true for New Testament believers. Jesus hinted that this should be the purpose for fasting among His disciples. His disciples would fast after the bridegroom was taken away Matthew 9:14-15; Mark 2:18-20 and Luke 5:33-35. The removal of a bridegroom from his bride would normally be looked on as a tragedy that would evoke a felt need. In times of tragedy and heartache, Jesus’ disciples would fast. Fasting then is a legitimate response to dangers, trials, heartaches, or sorrows. “That which seems to characterize Christian fasting in the New Testament was abstinence during crisis experiences.” In times of physical or spiritual need Christians realize their inadequacy and in humility and repentance look to the Lord. These emotions may be demonstrated by private fasting. On the other hand, if there is no felt need of a serious nature, fasting does not seem to be required of believers. So as we see the Bible does not actually command fasting. Fasting is not something God requires or demands of Christians. However, the Bible does say that fasting is a profitable and beneficial spiritual discipline. In the book of Acts, believers in the new church fasted together before making important decisions, and fasting is often combined with prayer, especially prayers of particular import. When most people think of fasting, they think of denying oneself food for a period of time. But the main purpose of fasting is not to increase ones hunger, in a self-punishing way, but to increase ones focus on God. Fasting is meant to express to God, and to ourselves, that our relationship with Him is our main need and nourishment. Fasting gives us a picture of our ultimate dependence upon God. In Scripture, fasting is almost always done by abstaining from food. However, it is possible to fast in other ways. Anytime we give something up, temporarily, to focus exclusively on God and knowing Him and knowing His will, can be considered fasting. When fasting, especially from food, it is wise to limit the time spent in the fast. Long periods of time spent without eating can be counter-productive and even dangerous to ones health. Also, fasting is not dieting. The correct motive for fasting is to grow nearer to God, rather than to lose weight. In addition, it is important to consider that some people may not be able to fast from food – those with diabetes or other digestive disorders – and God does not want us to harm or maim ourselves in an attempt to prove our allegiance to Him. Other forms of fasting are just as acceptable to God. The idea is that by taking our eyes off of the world, and our fleshly, bodily desires, we can increase our attention to the Lord. Fasting should not be thought of as a way to manipulate God, or to barter with Him. The exercise of fasting is meant to change our hearts and perspective, not change Gods mind or His will. Fasting should be seen as a spiritual exercise in giving something up to express dependence on our Creator – not an attempt to prove our allegiance to Him, or to show off our spirituality. Matthew 6:16-18 tells us, And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you. We know from this verse that Gods purpose for fasting is not for us to lord it over others or prove how much we are willing to suffer for God, but simply to grow nearer to Him and experience the resultant peace and joy that is our reward.
Posted on: Thu, 07 Aug 2014 20:19:28 +0000
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