What does the Bible say about fasting?

c. 180 · Irenaeus of Lyons, Against Heresies 5.21.2

Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man—for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that [the enemy] persuaded man, although not suffering hunger, to transgress God’s commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God.

329–373 · Athanasius of Alexandria, Festal Letters 1.6

And indeed that which I am about to say is wonderful, yea it is of those things which are very miraculous; yet not far from the truth, as ye may be able to learn from the sacred writings. That great man Moses, when fasting, conversed with God, and received the law. The great and holy Elijah, when fasting, was thought worthy of divine visions, and at last was taken up like Him who ascended into heaven. And Daniel, when fasting, although a very young man, was entrusted with the mystery, and he alone understood the secret things of the king, and was thought worthy of divine visions. But because the length of the fast of these men was wonderful, and the days prolonged, let no man lightly fall into unbelief; but rather let him believe and know, that the contemplation of God, and the word which is from Him, suffice to nourish those who hear, and stand to them in place of all food. For the angels are no otherwise sustained than by beholding at all times the face of the Father, and of the Saviour who is in heaven. And thus Moses, as long as he talked with God, fasted indeed bodily, but was nourished by divine words. When he descended among men, and God was gone up from him, he suffered hunger like other men. For it is not said that he fasted longer than forty days—those in which he was conversing with God. And, generally, each one of the saints has been thought worthy of similar transcendent nourishment.

384–396 · Ambrose of Milan, Letters (selection) 63.15

Wherefore also the Lord Jesus, wishing to make us more strong against the temptations of the devil, fasted when about to contend with him, that we might know that we can in no other way overcome the enticements of evil. Further, the devil himself hurled the first dart of his temptations from the quiver of pleasure, saying: “If Thou be the Son of God, command that these stones become bread.” After which the Lord said: “Man doth not live by bread alone, but by every word of God;” and would not do it, although He could, in order to teach us by a salutary precept to attend rather to the pursuit of reading than to pleasure. And since they say that we ought not to fast, let them prove for what cause Christ fasted, unless it were that His fast might be an example to us. Lastly, in His later words He taught us that evil cannot be easily overcome except by our fasting, saying: “This kind of devils is not cast out but by prayer and fasting.”

c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 13.2

Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark hath declared, saying, that He “was with the wild beasts”), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct thee how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting.

c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 13.2

On this account then even He too fasts forty days, pointing out to us the medicines of our salvation; yet proceeds no further, lest on the other hand, through the exceeding greatness of the miracle the truth of His Economy should be discredited. For as it is, this cannot be, seeing that both Moses and Elias, anticipating Him, could advance to so great a length of time, strengthened by the power of God. And if He had proceeded farther, from this among other things His assumption of our flesh would have seemed incredible to many.

c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 17.4

Fasting was consecrated by this number, as you are well aware. For Moses fasted forty days, and Elias as many; and our Lord and Saviour Jesus Christ did Himself fulfill this number of fasting. By Moses is signified the law; by Elias, the prophets; by the Lord, the gospel. It was for this reason that these three appeared on that mountain, where He showed Himself to His disciples in the brightness of His countenance and vesture. For He appeared in the middle, between Moses and Elias, as the gospel had witness from the law and the prophets. Whether, therefore, in the law, or in the prophets, or in the gospel, the number forty is commended to our attention in the case of fasting. Now fasting, in its large and general sense, is to abstain from the iniquities and unlawful pleasures of the world, which is perfect fasting: “That, denying ungodliness and worldly lusts, we may live temperately, and righteously, and godly in this present world.”

1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 3 Exod.34.28

If he had only been kept a few days in the mount, his authority would not have been ratified by so conspicuous a miracle; but the forty days obtained full credit for his mission, so that the people might know that he was sent by God; inasmuch as the endurance of a fast for so long a period exceeded the capacity of human nature. Wherefore, in order that the majesty of the Law might be indubitable, its minister was invested with angelic glory; and hence he expressly records that “he did neither eat bread, nor drink water” since it was requisite that he should be distinguished from other mortals, in order that his official character might be unquestionable. Now, it must be borne in mind, that this was not a mere fast of temperance or sobriety, but of special privilege, whereby exemption from the infirmity of the flesh was vouchsafed to Moses for a time, in order that his condition might be different from the rest of the human race. For neither did he feel any hunger, nor did he struggle with any longing for food, nor desire meat and drink any more than one of the angels.

1706–1708 · Matthew Henry, Commentary on Exodus 34.28-35

During all this time Moses did neither eat nor drink. Though he had before been kept so long fasting, yet he did not, this second time, take up so many days' provision along with him, but believed that man lives not by bread alone, and encouraged himself with the experience he had of the truth of it. So long he continued without meat and drink (and probably without sleep too), for, 1. The power of God supported him, that he did not need it.

1771–1772 · George Whitefield, Selected Sermons 17

Neither does he content himself with praying, but he fasts also, and that “forty days and forty nights,” (verse 9): as Moses and Elias had done, many years before, it may be, in the very same place. All these fasts were miraculous; and therefore, though we are taught hereby, that fasting is a Christian duty, yet, to pretend, in an ordinary way, to imitate them, by fasting for so long a term together, is no doubt superstitious, presumptuous, and sinful; but few people, I believe, need such a caution.

1848 · Henry Edward Manning, Sermons, Volume 2 4

We feel hardly to know what we may say of it. Thus much is certain, as the Church teaches us to say, that His forty days fast was “for our sakes.” It was for us sinners that He was incarnate and born; that He submitted to the conditions of humanity; that He took natural sleep and food; and so likewise that He watched and fasted. Again: it was as a part of His humiliation for us. As He took our nature, so He put Himself in our stead. He took the condition of a sinner; He “was made under the law,” as one condemned by it; was circumcised, as one that needed mortification of the flesh; was baptized with the baptism of repentance, as one that needed forgiveness; even so He fasted, as one that needed the self-chastisement of a penitent.

c. 210–220 · Tertullian, On Fasting (De ieiunio adversus psychicos) 7

Through this attendant of mourning, and (this) hunger, even that sinful state, Nineveh, is freed from the predicted ruin. For repentance for sins had sufficiently commended the fast, keeping it up in a space of three days, starving out even the cattle with which God was not angry. Sodom also, and Gomorrah, would have escaped if they had fasted. This remedy even Ahab acknowledges. When, after his transgression and idolatry, and the slaughter of Naboth, slain by Jezebel on account of his vineyard, Elijah had upbraided him, “How hast thou killed, and possessed the inheritance? In the place where dogs had licked up the blood of Naboth, thine also shall they lick up,”—he “abandoned himself, and put sackcloth upon his flesh, and fasted, and slept in sackcloth. And then (came) the word of the Lord unto Elijah, Thou hast seen how Ahab hath shrunk in awe from my face: for that he hath shrunk in awe I will not bring the hurt upon (him) in his own days; but in the days of his son I will bring it upon (him)”—(his son), who was not to fast. Thus a God-ward fast is a work of reverential awe: and by its means also Hannah the wife of Elkanah making suit, barren as she had been beforetime, easily obtained from God the filling of her belly, empty of food, with a son, ay, and a prophet.

251 · Cyprian of Carthage, On the Lapsed (De lapsis) 29

“Turn ye,” He says, “to me with all your heart, and at the same time with fasting, and with weeping, and with mourning; and rend your hearts, and not your garments.” Let us return to the Lord with our whole heart. Let us appease His wrath and indignation with fastings, with weeping, with mourning, as He Himself admonishes us.

c. 362–363 · Gregory of Nazianzus, Oration 2: In Defence of His Flight to Pontus (Apologeticus de fuga) 59

Joel again summons us to wailing, and will have the ministers of the altar lament under the presence of famine: so far is he from allowing us to revel in the misfortunes of others: and, after sanctifying a fast, calling a solemn assembly, and gathering the old men, the children, and those of tender age, we ourselves must further haunt the temple in sackcloth and ashes, prostrated right humbly on the ground, because the field is wasted, and the meat-offering and the drink-offering is cut off from the house of the Lord, till we draw down mercy by our humiliation.

384–396 · Ambrose of Milan, Letters (selection) 63.16

Finally, Moses received the Law when he was fasting; and so Peter when fasting was taught the grace of the New Testament. Daniel too by virtue of his fast stopped the mouths of the lions and saw the events of future times. And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and alms do away sin?

393 · Jerome, Against Jovinianus (Adversus Iovinianum) 2.17

Joel also cries aloud:“Sanctify a fast, proclaim a time of healing,” that it might appear that a fast is sanctified by other works, and that a holy fast avails for the cure of sin. Moreover, just as true virginity is not prejudiced by the counterfeit professions of the virgins of the devil, so neither is true fasting by the periodic fast and perpetual abstinence from certain kinds of food on the part of the worshippers of Isis and Cybele, particularly when a fast from bread is made up for by feasting on flesh.

393 · Jerome, Against Jovinianus (Adversus Iovinianum) 2.15

Daniel and the three youths gained a good report by fasting, and although they were fed on pulse, they were fairer and wiser than they who ate the flesh from the king’s table. Then it is written that Daniel fasted for three weeks; he ate no pleasant bread; flesh and wine entered not his mouth; he was not anointed with oil; and the angel came to him saying,“Daniel, thou art worthy of compassion.” He who in the eyes of God was worthy of compassion, afterwards was an object of terror to the lions in their den. How fair a thing is that which propitiates God, tames lions, terrifies demons!

1559 · John Calvin, Commentary on Joel 2.15

But as to a public fast, it is a solemn confession of guilt, when men suppliantly approach the throne of God, acknowledge themselves worthy of death, and yet ask pardon for their sins. Fasting then, with regard to God, is similar to black and mean garments and a long beard before earthly judges. The criminal goes not before the judge in a splendid dress, with all his fine things, but casts away every thing that was before elegant in his appearance, and by his uncombed hair and long beard he tries to excite the compassion of his judge. There is, at the same time, another reason for fasting; for when we have to do with men, we wish to please their eyes and conciliate their favor; and he who fasts, not only testifies openly that he is guilty, but he also reminds himself of his guilt; for as we are not sufficiently touched by the sense of God’s wrath, those aids are useful which help to excite and affect us. He then who fasts, excites himself the more to penitence.

1559 · John Calvin, Commentary on Zechariah 7.7

“See,” he says, “the only question now is, whether there should be fasting, as though this were the principal thing before God; in the meantime godliness is neglected, and neglected is real calling on God, and the whole of spiritual worship is also esteemed by you as nothing, and no integrity of life prevails: for ye bite one another, plunder one another, wrong one another, and are guilty of lying: ye heedlessly close your eyes to such vices as these; and at the same time when fasting is neglected, ye think that the whole of religion falls to the ground. These are your old ways, and such were commonly the thoughts and doings of your fathers; and it appears evident that ye trifle with God, and that ye are full of deceits, and that there is not in you a particle of true religion. For God formerly spoke loudly in your ears, and his words were not obscure when he exhorted you by his Prophets; he showed to you what true repentance was, but effected nothing. Is it not then quite evident that ye are now acting deceitfully, when ye so carefully enquire about fasting?” We now perceive what force there is in this sentence, Are not these the words which Jehovah formerly proclaimed? For it was not enough to remind the Jews of true repentance; but this reproof was needful, in order more sharply to stimulate them; and it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances.

1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 2 Lev.23.27

The expression, “ye shall afflict your souls,” here refers to the fast, which was required as an outward profession of repentance. And assuredly there was no weight in the fast of itself, since God plainly shews through Isaiah that He makes no account of hypocrites, who trust that they appease him by fasting, (Isaiah 58:3;) but being withdrawn from mere luxurious food and all delicacies, they were reminded of their misery, so that being cast down by grief and humbled, they might more ardently and zealously seek for the remedy. For remission of sins is promised to none but those who, affected with serious sorrow, feel themselves to be lost and miserable, and acknowledge and confess what they have deserved.

1708 · Matthew Henry, Commentary on Esther 4.5-17

She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy.

1712 · Matthew Henry, Commentary on Joel 2.12-17

We must be truly humbled for our sins, must be sorry we have by sin offended God, and ashamed we have by sin wronged ourselves, both wronged our judgments and wronged our interests. There must be outward expressions of sorrow and shame, fasting, and weeping, and mourning; tears for the sin that procured it. But what will the outward expressions of sorrow avail if the inward impressions be not agreeable, and not only accompany them, but be the root and spring of them, and give rise to them? And therefore it follows, Rend your heart, and not your garments; not but that, according to the custom of that age, it was proper for them to rend their garments, in token of great grief for their sins and a holy indignation against themselves for their folly; but, "Rest not in the doing of that, as if that were sufficient, but be more in care to accommodate your spirits than to accommodate your dress to a day of fasting and humiliation; nay, rend not your garments at all, unless withal you rend your hearts, for the sign without the thing signified is but a jest and a mockery, and an affront to God."

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 2 20

The truth is, fasting was ever acknowledged by the church, in all ages, as a singular instrument of religion, and a particular preparative to the sacrament. And hardly was there ever any thing great or heroic either done or attempted in religion without it. Thus, when Moses received the law from God, it was with fasting, Deut. ix. 9. When Christ entered upon the great office of his mediatorship, it was with fasting, Matt. iv. 2. And when Paul and Barnabas were separated to that high and difficult charge of preaching to the gentiles, Acts xiii. 2. still it was managed with fasting.

1834 · Albert Barnes, Notes on the Bible: Daniel 9.3

With fasting - In view of the desolations of the city and temple; the calamities that had come upon the people; their sins, etc.; and in order also that the mind might be prepared for earnest and fervent prayer. The occasion was one of great importance, and it was proper that the mind should be prepared for it by fasting. It was the purpose of Daniel to humble himself before God, and to recal the sins of the nation for which they now suffered, and fasting was an appropriate means of doing that.

1860–1870 · An earlier commentator, quoted by Pusey, Notes on the Bible: Joel 2.12

And with fasting - o: "In their returning to Him, it is required in the first place, that it be with the heart in the inward man, yet so that the outward man is not left unconcerned, but hath his part also, in performance of such things whereby he may express, how the inward man is really affected; and so by the concurrence of both is true conversion made up. "With fasting," which shall make for the humbling of the heart, which pampering of the flesh is apt to puff up and make insensible of its own condition, and forgetful of God and His service, as Jeshurun who, being "waxed fat, kicked, and forsook the God which made him and lightly esteemed the God of his salvation" Deu 32:15. To waiting then on God's service and prayer, it is usually joined in Scripture, as almost a necessary accompaniment, called for by God, and by holy men practiced."

1871 · A. R. Fausset, Commentary Critical and Explanatory on Joel 1.14

Sanctify … a fast—Appoint a solemn fast. solemn assembly—literally, a "day of restraint" or cessation from work, so that all might give themselves to supplication (Joe 2:15, 16; 1Sa 7:5, 6; 2Ch 20:3-13). elders—The contrast to "children" (Joe 2:16) requires age to be intended, though probably elders in office are included. Being the people's leaders in guilt, they ought to be their leaders also in repentance.

c. 207–212 · Tertullian, Against Marcion (Adversus Marcionem) 4.11

But as it is, while modestly giving a reason why “the children of the bridegroom are unable to fast during the time the bridegroom is with them,” but promising that “they should afterwards fast, when the bridegroom was taken away from them,” He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time. Otherwise His purpose would have been to reject it, and to defend its opponents, if He had not Himself already belonged to it as then in force.

c. 426–429 · John Cassian, Conferences (Conlationes) 21.18

In the Gospel when the Pharisees were fasting together with the disciples of John the Baptist, as the Apostles, as friends and companions of the heavenly Bridegroom, were not yet keeping the observance of a fast, the disciples of John (who thought that they acquired perfect righteousness by their fasts, as they were followers of that grand preacher of repentance who afforded a pattern to all the people by his own example, as he not only refused the different kinds of food which are supplied for man’s use, but actually altogether did without eating the bread which is common to all) complained to the Lord and said: “Why do we and the Pharisees fast oft but thy disciples fast not?” to whom the Lord in His reply plainly showed that fasting is not suitable or necessary at all times, when any festival season or opportunity for love intervenes and permits an indulgence in food, saying: “Can the children of the bridegroom mourn while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them; and then shall they fast;” words which although they were spoken before the resurrection of His Body, yet specially point to the season of Eastertide, in which after His resurrection for forty days He ate with His disciples, and their joy in His daily Presence did not allow them to fast.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.9.15

The apology rests on this consideration, that fasting and prayers are adapted to sorrow and adversity: extraordinary prayers I mean, such as are here mentioned. Christ certainly intended to accustom them, by degrees, to greater patience, and not to lay on them a heavy burden, till they gained more strength.

1834–1835 · Members of the University of Oxford (Oxford Movement), Tracts for the Times (Nos. 47-57 and others) No. 57. SERMONS ON SAINTS DAYS

Nay, the direct evidence is perhaps the stronger in behalf of fasting : for in answer to the objection ' The disciples of John fast oft, but thine eat and drink :" our Saviour replies, " when the Bridegroom shall be taken away from them, then shall they fast in those days." (Luke V. 34, 35.) Does not this then imply that the only difference between John's disciples and our Saviour's in this respect, was, that the Apostles had their Saviour still in the body, present with them ; but that afterwards they should fast as John's disciples did ? and when we find that they did so fast, what farther commentary on our Saviour's words do we want ? and if we fast not, are we acting, as He said His disciples would ? or if we make a spiritual fast, why do we not adopt spiritual sacraments, i. e. none at all ? If, again, we have indications of frequent communions in the New Testament, so have we of " fastings often :" if we trace up the practice of the early Church in the sacraments to the inspired writings, and so obtain the sanction of God's word for the early practice, why not in the use of fasting which is equally clear ? why not, except that the one is an obvious privilege and costs us nothing, while fasting, though a privilege, is at first painful, and so we shut our eyes and refuse to see ?

1871 · Alexander Balmain Bruce, The Training of the Twelve 7.1

The days will come when the children of the bride-chamber shall be sad, for the Bridegroom will not always be with them; and at the dark hour of His departure it will be natural and seasonable for them to fast, for then they shall be in a fasting mood — weeping, lamenting, sorrowful, and disconsolate.” The principle underlying this graphic representation is, that fasting should not be a matter of fixed mechanical rule, but should have reference to the state of mind; or, more definitely, that men should fast when they are sad, or in a state of mind akin to sadness — absorbed, pre-occupied — as at some great solemn crisis in the life of an individual or a community, such as that in the history of Peter, when he was exercised on the great question of the admission of the Gentiles to the church, or such as that in the history of the Christian community at Antioch, when they were about to ordain the first missionaries to the heathen world. Christ’s doctrine, clearly and distinctly indicated here, is that fasting in any other circumstances is forced, unnatural, unreal; a thing which men may be made to do as a matter of form, but which they do not with their heart and soul.

1896 · G. A. Chadwick, The Expositor's Bible: The Gospel According to St. Mark Chapter II, The Controversy concerning Fasting. 18–22

Jesus Himself, when taking our burdens upon Him, as He had stooped to the baptism of repentance, condescended also to fast. He taught His disciples when they fasted to anoint their head and wash their face. The mention of fasting is indeed a later addition to the words “this kind (of demon) goeth not out but by prayer” (Mark 9:29), but we know that the prophets and teachers of Antioch were fasting when bidden to consecrate Barnabas and Saul, and they fasted again and prayed before they laid their hands upon them (Acts 13:2, 3). Thus it is right to fast, at times and from one point of view; but at other times, and from Jewish and formal motives, it is unnatural and mischievous. It is right when the Bridegroom is taken away, a phrase which certainly does not cover all this space between the Ascension and the Second Advent, since Jesus still reveals Himself to His own though not unto the world, and is with His Church all the days. Scripture has no countenance for the notion that we lost by the Ascension in privilege or joy. But when the body would fain rise up against the spirit, it must be kept under and brought into subjection (I Cor. 9:27). When the closest domestic joys would interrupt the seclusion of the soul with God, they may be suspended, though but for a time (I Cor. 8:5). And when the supreme blessing of intercourse with God, the presence of the Bridegroom, is obscured or forfeited through sin, it will then be as inevitable that the loyal heart should turn away from worldly pleasures, as that the first disciples should reject these in the dread hours of their bereavement.

c. 210–220 · Tertullian, On Fasting (De ieiunio adversus psychicos) 8

On the threshold of the Gospel, Anna the prophetess, daughter of Phanuel, “who both recognised the infant Lord, and preached many things about Him to such as were expecting the redemption of Israel,” after the pre-eminent distinction of long-continued and single-husbanded widowhood, is additionally graced with the testimony of “fastings” also; pointing out, as she does, what the duties are which should characterize attendants of the Church, and (pointing out, too, the fact) that Christ is understood by none more than by the once married and often fasting. By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make “loaves out of stones,” say, to make Jordan flow with wine perchance, if He had been such a “glutton and toper.” Nay, rather, by the virtue of contemning food He was initiating “the new man” into “a severe handling” of “the old,” that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger.

386–429 · Augustine of Hippo, Letters 36.25

Having now to the best of my ability, and as I think sufficiently, replied to the reasonings of this author, if I be asked what is my own opinion in this matter, I answer, after carefully pondering the question, that in the Gospels and Epistles, and the entire collection of books for our instruction called the New Testament, I see that fasting is enjoined. But I do not discover any rule definitely laid down by the Lord or by the apostles as to days on which we ought or ought not to fast.

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 7.5

Prayer, too, ought to be not merely daily, but even continual. He speaks, however, of that kind of fasting which is a solemn expression of penitence, with the view of deprecating God’s anger, or by which believers prepare themselves for prayer, when they are undertaking some important business. In like manner, the kind of prayer that he speaks of is such as requires a more intense affection of the mind. For it sometimes happens, that we require (leaving off everything else) to fast and pray; as when any calamity is impending, if it appears to be a visitation of God’s wrath; or when we are involved in any difficult matter, or when we have something of great importance to do, as, for example, the ordaining of pastors. Now it is with propriety that the Apostle connects these two things, because fasting is a preparation for prayer, as Christ also connects them, when he says, This kind of devils goeth not out but by fasting and prayer.

c. 1714 · Matthew Henry, Commentary on Acts 13.1-3

Col. iii. 24; Rom. xiv. 18. (3.) Religious fasting is of use in our ministering to the Lord, both as a sign of our humiliation and a means of our mortification. Though it was not so much practised by the disciples of Christ, while the bridegroom was with them, as it was by the disciples of John and of the Pharisees; yet, after the bridegroom was taken away, they abounded in it, as those that had well learned to deny themselves and to endure hardness.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 5.33-39

The complete absence of any direct command to keep fasts in the church of Christ, either in the Acts of the Apostles or in the letters of the New Testament, and especially in the letters to Timothy and Titus, makes it clear that the matter is one which should be handled with caution and on which everyone must be persuaded in his own mind.

1900 · Reuben Archer Torrey, How to Pray 2

The earnestness wrought in us by the power of the Holy Spirit is pleasing to God. Here again, if we would pray aright, we must look to the Spirit of God to teach us to pray. It is in this connection that fasting comes. In Dan. 9:3 we read that Daniel set his face “unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.” There are those who think that fasting belongs to the old dispensation; but when we look at Acts 14:23, and Acts 13:2,3, we find that it was practised by the earnest men of the apostolic day.

1918 · Abraham Kuyper, To Be Near Unto God 54. Give Yourself to Fasting and Prayer

It is a contradiction in terms, that while members of the churches of the Reformation profess to live according to the precepts of Holy Writ, they do not fast. It is certainly a Scriptural rule of life, not only in the Old, but also in the New Testament. Christ himself fasted forty days and forty nights. St. Paul exhorts the children of God, that they give themselves not only to prayer but also to fasting. What is possibly stronger still, Christ has said, that there is a kind of evil spirits that "goeth not out but by prayer and fasting" (Matt. 17:21). In the days of Jesus' ministry on earth the question arose: "Why do the disciples of the Pharisees fast, but thy disciples fast not." Though it may be inferred from this that in those days the disciples did not observe the Jewish fasts, Jesus settles the question by saying: "When the bridegroom shall be taken away from them, then shall they fast" (Mark 2:18-20). History shows that from the beginning the Church of Christ has practiced fasting. We learn from Acts 13:2 that at Antioch, where the followers of Jesus were first called Christians, as they fasted and prayed, the Holy Ghost gave them a revelation.