There was a time when our forebears understood the need for special sea­sons of prayer and fasting. As they looked at their corrupt societies and the pitiful progress of the Church, they were brought to the realization that only God could change the way things were. John Calvin, the great Genevan reformer was one of these. In his Institutes, he highlights the dangers in the misuse of fasting, but he also says that like the Prophets in Scrip­ture,

…the pastors of the church would not be doing ill today if, when they see ruin hanging over the necks of their people, they were to cry out to them to hasten to fasting and weeping; provided – and this is the principle point – they always urge with greater and more intent care and effort that they should 'rend their hearts and not their garments'.Joel 2:13 Inst. Bk 3:3:17

Calvin treats the subject of private and public fasting more fully in Bk 4:12:14-21 when discussing the means of grace. Calvin gives the occasions that deserve prayer and fast­ing as a controversy over religion to be settled in a Synod; when choosing a minister; where any difficult matter of great importance is to be discussed; as well as the judgements of the Lord's anger such as pestilence, war and fam­ine. He spends time discussing fasting "since very many, while they do not understand how useful it is, regard it as not very necessary; others also consider­ing it to be superfluous completely reject it. And since it is not well understood, it can easily lapse into superstition."

Calvin got his examples from his only rule of faith and life. At Antioch, when Paul and Barnabas were set apart for the ministry, it was done with prayer and fasting (Acts 13:3). Similarly Paul and Barnabas appointed elders in the con­text of prayer and fasting (Acts14:23). Calvin comments that, "their sole pur­pose in this kind of fasting is to render themselves more eager and unencum­bered for prayer." This was what Luke means when he records that Anna served the Lord with prayer and fasting. She wasn't worshipping God in fasting. Rather her fasting assisted in training her for persevering prayer.

Surely we experience this: with a full stomach our mind is not so lifted up to God that it can be drawn to prayer with a serious and ardent affection and persevere in it.

The same was true of Nehemiah's fast (Nehemiah 1:4) and of Paul's advice for married couples to abstain from the marriage bed to be free for prayer (1 Corinthians 7:15). "There he joins fasting with prayer as an aid to it, and warns that it is of no importance of itself except as it is applied to this end."

The superstitious practice of Lenten fasting is condemned by Calvin. This practice was founded on the example of Christ. But Christ's 40 day fast was not meant as an example for us. He fasted to prove that the doctrine of the gospel was sent from heaven. Similarly, the fasts of Moses and Elijah are not for us to copy either. They served to illustrate the di­vine origin of the Law.

But Calvin, discussing the nature of fasting, does not suggest that fasting need involve the complete abstinence of all food and drink. Fasting "…consists of three things: In time, in quality of foods and in smallness of quantity. By time I mean that we should carry out those acts of fasting for the sake of which that fast is appointed.  As, for example, if a man fasts for the sake of solemn prayer, he should come to it without breaking his fast. Quality consists in that all elegance should be absent, and that, content with common and baser foods, we should not whet our palates with delicacies, the rule of quantity in this is that we should eat more sparingly and lightly than is our custom; only for need, not also for pleas­ure."

Calvin may not be quite correct here in not defining fasting as complete absti­nence from all food. Fasting is not infre­quently described as "eating no bread and drinking no water. (Ezra 10:6)"

In the Old Testament, the individual fasted when weighed down with cares (2 Samuel 12:16-23). The nation fasted when in imminent danger of war (Judges 20:26), during a plague of locusts (Joel 1 & 2), to bring success to the return of the exiles (Ezra 8:21), and when mourning the dead (2 Samuel 1:12).

Prayer and fasting go together (Jeremiah 14:11-12) and usually lasts from morn­ing to evening (Judges 20:26). The law only required the Jews to practice fasting on the day of atonement. Following the exile four more fasts were implemented annu­ally (Zacheriah 8:19). But fasting lapsed into superstition by the time of Christ; from its true purpose.

Our Lord clearly indicated that, though fasting was not necessary while the bride­groom was present, that is Jesus was present on the earth, there would come the time, following the ascension, when fasting again would be appropriate (Matthew 9:14-17). And it is clear from the exam­ples we quoted in Acts that fasting was practised from the earliest times of the New Testament Church.

Christian nations have at times called national days of prayer and fasting. In the early days of the United States, the Congress called the nation to fast three times, Presidents Adams and Madison called fasts as did Abraham Lincoln who called three fasts through the American civil war. We have already noted that Calvin considered fasting as useful to strengthen prayer. In Judges 20 we see a case of God's people fasting for guid­ance. Whitney in his useful book, 'Spiritual Disciplines for the Christian Life,' mentions David Brainerd, famed mis­sionary to the North American Indians as one who prayed and fasted for guidance. Jonathan Edwards published his works. In Brainerd's journal of April the 19th 1742, he writes, "I set apart this day for fasting and prayer to God for His grace; especially to prepare me for the work of the ministry, to give me divine aid and direction in my preparations for that  great work, and in His own time to send me into His harvest." It is also worth quoting his record of that day.

I felt the power of intercession for precious, immortal souls; for the ad­vancement of the kingdom of my dear Lord and Saviour in the world; and withal, a most sweet resignation and even con­solation and joy in the thought of suffer­ing hardships, distresses, and even death itself, in the promotion of it ... My soul was drawn out very much for the world, for multitudes of souls. I think I had more enlargement for sinners than for the children of God, though I felt as if I could spend my life in cries for both. I think I never in my life felt such an entire weanedness from this world and so much resigned to God in everything.

Wouldn't it be a tremendous thing if this was the experience of all of us?

The theologians who composed the Westminster Confession and catechisms in the 17th century also urged special days of prayer and fasting for God's people. The Westminster Divines ap­proved a 'directory for the publick wor­ship of God', and they preface their section on Publick solemn Fasting with these words. "When some great and notable judgements are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people." Our present situation would seem to qualify.

Historically a revitalised interest in prayer and fasting has preceded God's revival blessings, which have fallen on His people throughout history. Ian Murray, in his book Revival and Revivalism, records the practice of some American churches and denominations prior to the 19th century Second Great Awakening, as it is called. In this period the Presbyterian Church, for example, called for "Solemn humiliation, fasting and prayer."

Dr Martyn Lloyd Jones was one closer to our generation who believed in the practice of fasting and that the church had always had this practice.

A Day of Prayer and Fasting Called⤒🔗

The Wainuiomata Session has written to each of the Sessions of our Churches to join with us on Saturday the 28th of September for a day of prayer and fast­ing. What is suggested is that God's people would gather on the day for a brief exhortation from the Minister who would then lead in prayer. The congregation will then be urged to return home and keep a fast for the day, and seek time alone and in families for further prayer. The issues that confront us as a nation are grave indeed. We are heading into an election which is something of an experiment for us. MMP may change the direction of our government in ways unforeseen by us. We need to pray for the Christian candidates and parties to gain a representation in the new parliament. The moral degenera­tion of our society continues unabated. Clamours for same-sex marriage, eutha­nasia, legalisation of marijuana and pros­titution are all on the Devil's agenda. The state of the Church in our land is also pitiful. Error and inconsistency mark the professing church. Even on the most generous calculation, the number of Chris­tians is very small. We are marginalized and tolerated because we are so ineffec­tual. If any nation needed a great awak­ening of unbelievers, revival and refor­mation in the church as well as society, New Zealand is it. I hope that each one of us will support this call to prayer and fasting and earnestly seek God's face. Only He can help us, but He wants to hear us.