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DIRECTIONS RESPECTING FASTING
IN temporal concerns, men rarely, if ever, confound the means with the end: they expect not the end, but in the use of the means; nor do they use the means, but in reference to the end: they put both in their proper place, subordinating the one to the other; and using the one in order to the other. But in religion, nothing is more common than either to separate or confound them: to separate, by expecting the end without the means; or to confound them, by resting in the means, as if they were the end. For instance: God has appointed fasting as the means of advancing our souls in holiness; but whilst some expect to attain holiness without any such self-denying exertions, others rest in the duty itself, and make that their righteousness. Of the former description are the generality of Christians at this day: of the latter were the Pharisees of old, against whose errors our Lord is guarding his disciples throughout the whole of this sermon on the mount. In the foregoing chapter he has rectified our views in relation to sin: he now rectifies them in relation to duty.
In considering the words before us, we shall notice,
I. What is implied in them—
It is obvious, that, whilst our Lord gives us directions how to fast, he intimates,
1. That fasting is a duty—
[Of this there can be no doubt. Some indeed have thought, that the only fast required of us was to abstain from the commission of sin: but, by the same mode of interpreting other parts of this chapter, they will set aside prayer and almsgiving; both of which are required here, not by a positive precept, but by implication only, precisely as fasting is required in the text.
Under the Jewish economy there was an annual fast, which all were bound to observe with great strictness, namely, that on the great day of atonement [Note: Lev_23:26-31.]. On particular occasions other fasts were instituted: by Joshua, when some of his men had been slain by the men of Ai [Note: Jos_7:6.]: by the eleven tribes of Israel, when in two successive conflicts they had been defeated with great slaughter by the tribe of Benjamin [Note: Jdg_20:26.]. Besides other public fasts ordered by those in authority, we find the most eminent of God’s servants observing fasts in private. David, as well on account of the unhappy state of his enemies, as on account of his own personal afflictions, “wept and chastened his soul with fasting [Note: Psa_35:13. 2Sa_12:16.]:” and Daniel, desirous of knowing the time which God had fixed for the deliverance of his people from Babylon, sought the Lord, not in prayer only, but “with fasting, and sackcloth, and ashes [Note: Dan_9:3.].” These things, though observed under the law, shew that fasting was not a mere legal ordinance, which in due time was to be disannulled; but a mode of worship suited to the necessities of our fallen nature, and acceptable to God at all times. Indeed, the heathens themselves saw the propriety of approaching God in this manner; insomuch that the governors of Nineveh, when threatened with the divine judgments, proclaimed a fast, and caused it to be strictly observed, not by the people only, but even by the beasts themselves [Note: Jon_3:6-8.].]
2. That all his followers would be observant of it—
[This he takes for granted: for why should he give them directions respecting an ordinance which he did not intend them to observe, and which he knew they would not observe? It is manifest that he expected his people to fast, as well as to give alms and pray; and indeed, on another occasion, he declared they should fast. During his presence with them, it would not have been expedient for him to require it, (because his disciples were not yet prepared for such austerities;) nor would it have been suited to their state and condition, (because it was rather a season proper for holy joy:) but after his removal from them, there would be abundant occasion for such self-denying duties; and his disciples would be strengthened for the performance of them [Note: Mat_9:14-17.]. Accordingly we find that they were “in fastings often,” and that they rarely addressed themselves to any extraordinary duty, such as that of ordaining elders, or separating persons to the work of the ministry, without having first implored direction from God in fasting and prayer [Note: Act_13:2-3; Act_14:23.].]
Having shewn that there is a duty implied in the text, we proceed to consider,
II. What is expressed—
Here are directions given for the due performance of this duty. It should he performed,
1. Unostentatiously—
[Religion, of a certain kind at least, was in high repute among the Jews: and consequently there was a great temptation to assume an appearance of piety amongst them. Hence the Pharisees observed frequent fast-days, (generally “twice in the week,”) and studiously endeavoured to attract the attention of others by their squalid appearance. They omitted to cleanse and anoint themselves, as at other times; and “disfigured their faces,” probably by dust and ashes which they had strewed on their heads, or, at all events, by downcast and gloomy looks.
Similar temptations do not occur to us: the habits of modern times are not such as to render that kind of sanctity an object of applause: it would rather be thought an indication of insanity: and therefore hypocrisy is rarely seen amongst us in that garb. Nevertheless, the caution against an ostentatious display of piety is at no time unseasonable. Diversity of customs, however they may produce a change in the modes of shewing hypocrisy, make no change at all in the dispositions of the heart: and therefore we must understand this caution as extending to every thing whereby our religious exercises may be ostentatiously displayed.]
2. Sincerely—
[As on the one hand, we are not to desire to be seen of men, soon the other hand, we should act as in the presence of the all-seeing God. But here we fail. In seasons of great public calamity, our government has always called us to humble ourselves before God: and the words which we have uttered at such times have been well suited to the occasion. But how little of real repentance has God seen amongst us! The true way to keep a fast unto the Lord, is by deep humiliation of our souls, and a resolute amendment of our lives. The former is inculcated by the Prophet Joel [Note: Joe_2:12-13.], — — — the latter by the Prophet Isaiah [Note: Isa_58:5-7.] — — — But in how few instances have our professions been realized! Well may God complain of us, as of his people of old, “When ye did fast, did ye fast unto me, even unto me [Note: Zec_7:5-6.]?” Truly, in sincerity of heart we have been as deficient as ever the Pharisees of old were: and the only difference between them and us has been, that they had the appearance of piety without the reality, and we have been equally destitute of both: we have, with the exception of uttering a few words in a place of worship, rejected even the form of that duty, which we ought to have observed in deed and in truth. But “God is not deceived; nor will he be mocked:” if we thus pour contempt on him and his ordinances, he will require it at our hands at the last day. Let us then, on every renewed occasion, endeavour so to approve ourselves to God, that “he who seeth in secret may reward us openly.”]
In the review of this subject, we may learn,
1. Whence it is that religion is at such a low ebb amongst us—
[Many are convinced of their lost estate, and live miserably under a sense of guilt, without ever obtaining either pardon of their sins, or victory over them. The reason is precisely that which is stated by our Lord himself: “they seek to enter in at the strait gate, but are not able, because they do not strive.” They do not rise to the occasion: if a few wishes would be effectual, they would soon become new creatures: but if days of fasting and humiliation be found requisite, they will not submit to such a task: they will rather lose heaven, than be at so much cost to obtain it. They find by experience, that what our Lord said respecting some evil spirits whom his disciples could not cast out, is true respecting some of their deep-rooted lusts and habits: “That kind goeth not forth, but by prayer and fasting:” but, as they will not use the means of deliverance, God leaves them still in bondage; and “they are led captive by the devil at his will.”
The want of proficiency in many religious people must be traced to the same source: they do not aspire after high degrees of piety; they are satisfied with low attainments, and with scanty measures of peace and joy. What might they not attain, if they would even learn of a heathen centurion to abound in fasting and prayer [Note: Act_10:30.]! How much happier too, as well as holier, would married persons be, if they were occasionally to practise those habits which obtained frequently in the primitive Church [Note: 1Co_7:5.]! Let it be remembered by us, that they who will build high, must dig deep; and, that the more we are abased in humiliation and contrition, the more shall we be exalted in peace and joy.]
2. Whence it is that our nation is still under the afflicting hand of God [Note: This was preached in 1810, when war had continued almost twenty years, and we had disregarded as many calls to public humiliation; or rather had made them so many occasions of increasing and aggravating our guilt.]—
[To those who would shew true patriotism, we would recommend the example of Nehemiah [Note: Neh_1:4.]; confident that such intercessors are the real bulwark of the nation — — — If the humiliation of so wicked a prince as Ahab succeeded so far as to defer the judgments of God to the next generation, we may well hope, that the genuine repentance of many would prevail for the entire removal of them from our land. “As long as we continued to seek the Lord, the Lord would make us to prosper.”]