Rightful and wrongful fasting need to be carefully distinguished.
Among wrong kinds of fasting may be noticed the following.
I. PURELY FORMAL FASTING IS WRONG. The fasting that consists in mere abstinence from food, without any accompaniment of prayer or meditation or almsgiving, has in it nothing religious, and is an indifferent act, unless it be viewed as in some sort a pious exercise. Viewed in this light, it is a delusion and a snare—an encouragement to men to make all their religion formal, and to trust in mechanical acts as having a power to justify and to save. That which was indifferent in itself becomes wrong through the ill results to which it leads.
II. FASTING FOR OSTENTATION'S SAKE IS STILL MORE WRONG. In the time of our Lord's ministry there were persons among the Jews who, when they fasted, purposely made themselves "of a sad countenance, that they might appear unto men to fast" (Matthew 6:16). Their sole object was to attract attention, and obtain a reputation for asceticism in religion beyond their contemporaries. They looked to making a gain out of godliness, and were so far successful that our Lord says, "They had their reward." Men accounted them holier than others, and respected them accordingly, whereas their ostentatious fasting deserved no respect.
III. FASTING FOR STRIFE AND DEBATE IS ALSO WRONG. Wherever the practice stirs up "strife and debate," it is for men to ask themselves whether such "strife and debate" are their incentives for maintaining it or no. If they fast for other, sufficient. reasons, it may well be that there is no call upon them to relinquish the practice, because it calls forth opposition—even violent and bitter opposition. Christ declared that he "came not to bring peace on earth, but a sword" (Matthew 10:34). Whatever is good is sure to be evil spoken of. But, on the other hand, opposition may be courted, may be the real end and aim of those who head the movement. The Jews in Isaiah's time "fasted for strife and debate;" it is not impossible that Christians may do so now. But if they do, this is certainly not such a fast as is acceptable to the Almighty, or such as will cause the voices of those who keep it to be heard on high.
Rightful fasting—such fasting as both the Old and the New Testaments allow and require—has also certain tolerably distinct characteristics.
I. RIGHTFUL FASTING MUST BE UNOSTENTATIOUS. "Thou, when thou fastest," says our blessed Lord, "anoint thy head, and wash thy face, that thou appear not unto men to fast." There must be no desire to obtain the praise of men by the observance; there must be no parade of it; so far as possible, it must be done "in secret." Then, and then only, will the "Father, which seeth in secret, reward it openly" (Matthew 6:17, Matthew 6:18).
II. RIGHTFUL FASTING MUST BE NOT MERELY OUTWARD, BUT ALSO INWARD. "Is not this the fast that I have chosen? to loose the bands of wickedness," etc.? Unless fasting be with a spiritual object and accompanied by distinctly spiritual acts, it is absolutely vain and idle. Its natural spiritual concomitants are