Daniel 9:3

DISCOURSE: 1136
FASTING AND PRAYER

Daniel 9:3. I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.

THE season of Lent has been long observed in the Church, as a time for peculiar fasting and prayer. By our Church has the appointment of it been adopted, as well suited to promote the eternal interests of her members. But, in the present day, and amongst Protestants in particular, the subject of fasting is but rarely and lightly touched upon in our public addresses. Yet it ought to be considered: and I will therefore take occasion, at the present time, to state,

I. How far it is our duty to observe seasons of fasting and prayer—

Loaded as the Jewish Law was with burthensome enactments, there was but one fast appointed in the whole Mosaic ritual—
[This was on the great day of annual expiation [Note: Leviticus 23:27.]; and it was the only fast that was fully recognised in the Apostolic age [Note: Acts 27:9.]. Yet were there many fasts afterwards enjoined on particular occasions. Joshua, when repulsed by the men of Ai [Note: Joshua 7:6.]; the whole eleven tribes, after their repeated defeats by the tribe of Benjamin [Note: Judges 20:26.]; all Israel, when oppressed by the Philistines; and Jehoshaphat, when invaded by the united armies of Moab and Ammon [Note: 1 Samuel 7:6.]; all had recourse to fasting, as the means of obtaining favour from the Lord, and succour in the hour of their necessity [Note: 2 Chronicles 20:3.]. Nor were these national fasts only observed; but, in private the most eminent saints adopted this measure, for the purpose of deepening their humiliation, and of quickening their devotion [Note: 2 Samuel 12:16; Psalms 119:24.Luke 2:37.]. In fact, the case of Esther alone will suffice to shew how important a measure this was esteemed, for the obtaining of relief from God in any great extremity [Note: Esther 4:16.]

Nor, under the Christian dispensation, was there any stated fast appointed by the Lord—
[Our Lord indeed intimated, that there would arise occasions which would call for solemn fasts [Note: Luke 5:33.]; and he gave directions for the acceptable observance of them [Note: Matthew 6:16.]. We find, too, that on some particular occasions, such as the setting apart of Paul and Barnabas to a special work, and the ordaining of elders for the service of their God, fasts were observed in the Christian Church [Note: Acts 13:2; Acts 14:23.].

Hence, then, I should say of such observances, that they are approved of the Lord, rather than absolutely ordained; and proper for seasons of peculiar emergency, rather than fixed to any precise time or measure. St. Paul, who was exposed to far more severe trials than any other of the Apostles, tells us, that he served God “in labours, and watchings, and fastings [Note: 2 Corinthians 6:4.]:” and therefore we cannot doubt the expediency of such observances, whilst we admit that they are not imposed on us as rites of indispensable necessity. Yet, indeed, considering all that has been said, we think that no person, who truly desires to attain any eminence in the divine life, will judge it either prudent or proper wholly to neglect them.]

Having spoken thus candidly respecting the necessity of such observances, I proceed to shew,

II.

What benefit we may hope to derive from them—

Beyond all doubt, such seasons are truly beneficial to the soul—
[In a man’s first entrance on the divine life, he cannot do better than to address himself to God in fasting and prayer. At such a time, he has to humble himself for all the sins of his former life, and to implore pardon of God for all the guilt he has ever contracted. And can this be done too solemnly, too earnestly, too devoutly? It was in this way that Cornelius obtained favour of the Lord [Note: Acts 10:30.]: and he is a fit example to all who desire to find mercy at the hands of God.

But, in all his future progress through life, also, the Christian has need of the same means, in order to the preservation and advancement of his spiritual welfare. Who is not conscious of some particular propensity, of which it may be said, as of the spirit which the Apostles were not able to eject, “This kind goeth not out but by prayer and fasting [Note: Matthew 17:21.]?” In every living man there are corruptions, which may be greatly weakened and subdued by means of setting aside times for fasting and prayer. They who are united together in the bonds of wedlock, are of course exposed to feel the sad effects of human infirmity, each in their partner: and hence St. Paul recommends to married persons a short occasional separation from each other, for the purpose of “giving themselves to fasting and prayer [Note: 1 Corinthians 7:5.]:” nor can we doubt, but that, if that expedient were more frequently resorted to, incomparably greater happiness would be found in wedded life, and a far wider diffusion of blessedness amongst all the successive generations of mankind. In fact, a far higher standard of piety would be established in the world, if, like the holy Apostle, Christians of the present day were “in fastings often [Note: 2 Corinthians 11:27.].” If he, with all his high attainments, “kept his body under, and brought it into subjection, lest by any means, after having preached to others, he himself should be a cast-away [Note: 1 Corinthians 9:27.],” methinks no one of us can presume to think such a discipline either unnecessary for himself, or ineffectual for his good.]

But the whole efficacy of them depends on the manner in which they are observed—
[If men have recourse to fasting, under a superstitious notion that they can thereby expiate their sins or propitiate the Deity, they err most fatally, and rivet on their own souls the guilt of all their sins. In fact, what is this but to punish the body for the sin of the soul, and to substitute their own self-imposed sufferings for the atoning sufferings of the Lord Jesus Christ? Yet this error, to a vast extent, obtains in the Church of Rome; which inculcates the observance of fasts and penances, and pilgrimages, as meritorious before God, and as the most effectual means of conciliating the Divine favour. As for ostentation, however it prevailed amongst the Pharisees of old, or still abounds in the Romish Church, there is little danger of it amongst us Protestants, who have ran into a contrary extreme, and despise these observances as much as the Papists idolize and abuse them. Yet, as a ground of confidence before God, we, no less than they, are in danger of founding our hopes upon them. But this error, I again say, will render them, not only not salutary, but absolutely pernicious. Fasting is only a means to an end. We want to have the soul more deeply engaged in prayer, and more fixed in devotedness to God; and fasting greatly contributes to these ends. But if it be made itself a ground of hope before God, God will say to us, as to the hypocrites of old, “When ye did fast, did ye fast unto me, even unto me? Was it not to yourselves rather that ye fasted [Note: Zechariah 7:5.],” ‘that ye might have in yourselves a ground of self-righteousness and self-complacency, instead of relying solely on the obedience and sufferings of my dear Son?’ To have our fasts accepted, they must be accompanied with a determined mortification of all sin, and an unreserved performance of every known duty. “Such is the fast that God chooses;” and such alone will ever bring his blessing on our souls [Note: Isaiah 58:6.]. Any other than this will be despised by him [Note: Jeremiah 14:12.]; nor will any other accord with the example set us in my text.]

Application—

[Let none of you, then, think this an unnecessary labour, or imagine that it will interfere with your other duties in life. Of all the holiest men recorded in the Old Testament, there was not one more eminent than Daniel; nor was there one who had a greater weight of business upon him than he; yet even he found time for solemn fasting and prayer. Let none, therefore, decline this service, either as unprofitable or needless. As for those who have ever set themselves like him to seek the Lord God by prayer and supplications, with fasting, and sackcloth, and ashes, I will ask whether they did not find the exercise truly beneficial to their souls? And, if they have afterwards laid aside that holy service, I will ask them whether they have not suffered loss in their souls? I can have no doubt what must be the testimony of every living man respecting this. To every man, therefore, I commend the practice as most salutary and beneficial: nor have I any doubt but that those who, like Daniel, approach the Deity with fastings and prayer, shall, like him, receive speedy answers to their prayer, and signal manifestations to their souls, that they are “greatly beloved of their God [Note: ver. 20–23.]