FASTING A SOURCE OF TRIAL
(First Sunday in Lent)
"And when He had fasted forty days and forty nights, He was afterward
an hungered." (Matt. iv.2)
The season of humiliation, which precedes Easter, lasts for forty days, in memory of
our Lord's long fast in the wilderness. Accordingly on this day, the first Sunday in Lent,
we read the Gospel which gives an account of it; and in the Collect we pray Him, who for
our sakes fasted forty days and forty nights, to bless our abstinence to the good of our
souls and bodies.
We fast by way of penitence, and in order to subdue the flesh. Our Saviour had no need
of fasting for either purpose. His fasting was unlike ours, as in its intensity, so in its
object. And yet when we begin to fast, His pattern is set before us; and we continue the
time of fasting till, in number of days, we have equalled His. There is a reason for
this;--in truth, we must do nothing except with Him in our eye. As He it is, through whom
alone we have the power to do any good thing, so unless we do it for Him it is not good.
From Him our obedience comes, towards Him it must look. He says, "Without
Me ye can do nothing."(John xv.5) No work is good without grace and
without love.
St. Paul gave up all things "to be found in Christ not having his own
righteousness which is of the law but the righteousnesses which is from God upon
faith.(Phil. iii.9) Then only are our righteousnesses acceptable when they are done, not
in a legal way, but in Christ through faith. Vain were all the deeds of the Law, because
they were not attended by the power of the Spirit. They were the mere attempts of unaided
nature to fulfil what it ought indeed, but was not able to fulfil. None but the blind and
carnal, or those who were in utter ignorance, could find aught in them to rejoice in. What
were all the righteousnesses of the Law, what its deeds, [1178] even when more than
ordinary, its alms and fastings, its disfiguring of faces and afflicting of souls; what
was all this but dust and dross, a pitiful earthly service, a miserable hopeless penance,
so far as the grace and the presence of Christ were absent? The Jews might humble
themselves, but they did not rise in the spirit, while they fell down in the flesh; they
might afflict themselves, but it did not turn to their salvation; they might sorrow, but
not as always rejoicing; the outward man might perish, but the inward man was not renewed
day by day. They had the burden and heat of the day, and the yoke of the Law, but it did
not "work out for them a far more exceeding and eternal weight of glory." But God hath reserved some better thing for us. This is what it is to be one of Christ's
little ones,--to be able to do what the Jews thought they could do, and could not; to have
that within us through which we can do all things; to be possessed by His presence as our
life, our strength, our merit, our hope, our crown; to become in a wonderful way His
members, the instruments, or visible form, or sacramental sign, of the One Invisible
Ever-Present Son of God, mystically reiterating in each of us all the acts of His earthly
life, His birth, consecration, fasting, temptation, conflicts, victories, sufferings,
agony, passion, death, resurrection, and ascension;--He being all in all,--we, with as
little power in ourselves, as little excellence or merit, as the water in Baptism, or the
bread and wine in Holy Communion, yet strong in the Lord and in the power of His might.
These are the thoughts with which we celebrated Christmas and Epiphany, these are the
thoughts which must accompany us through Lent. Yes, even in our penitential exercises,
when we could least have hoped to find a pattern in Him, Christ has gone before us to
sanctify them to us. He has blessed fasting as a means of grace, in that He has fasted;
and fasting is only acceptable when it is done for His sake.
Penitence is mere formality, or mere remorse, unless done in love. If we fast, without
uniting ourselves in heart to Christ, imitating Him, and praying that He would make our
fasting His own, would associate it with His own, and communicate to it the virtue of His
own, so that we may be in Him, and He in us; we fast as Jews, not as Christians. Well
then, in the Services of this first Sunday, do we place the thought of Him before us,
whose grace must be within us, lest in our chastisements we beat the air and humble
ourselves in vain. Now in many ways the example of Christ may be made a comfort and
encouragement to us at this season of the year.
And, first of all, it will be well to insist on the circumstance, that our Lord did
thus retire from the world, as confirming to us [1179] the like duty, as far as we can
observe it. This He did specially in the instance before us, before His entering upon His
own ministry, but it is not the only instance recorded. Before He chose His Apostles, he
observed the same preparation. "It came to pass in those days that He
went out into a mountain to pray, and continued all night in prayer to God."(Luke
vi.12) Prayer through the night was a self-chastisement of the same kind as fasting. On
another occasion, after sending away the multitudes, "He went up into a
mountain apart to pray;"(Matt. xiv.23) and on this occasion also, He
seems to have remained there through great part of the night. Again, amid the excitement
caused by His miracles, "In the morning, rising up a great while before
day, He went out and departed into a solitary place, and there prayed."(Mark
i.35) Considering that our Lord is the pattern of human nature in its perfection, surely
we cannot doubt that such instances of strict devotion are intended for our imitation, if
we would be perfect. But the duty is placed beyond doubt by finding similar instances in
the case of the most eminent of His servants. St. Paul, in the Epistle for this day,
mentions among other sufferings, that he and his brethren were "in
watchings, in fastings," and in a later chapter, that he was "in
fastings often." St. Peter retired to Joppa, to the house of one Simon,
a tanner, on the sea-shore, and there fasted and prayed. Moses and Elijah both were
supported through miraculous fasts, of the same length as our Lord's. Moses, indeed, at
two separate times; as he tells us himself, "Thus I fell down before the
Lord, as at the first, forty days and forty nights; I did neither eat bread, nor drink
water."(Deut. ix.l8) Elijah, having been fed by an Angel, "went
in the strength of that meat forty days and forty nights."(I Kings
xix.8) Daniel, again, "set his face unto the Lord his God, to seek by
prayer and supplications, with fasting, and sackcloth, and ashes." Again, at another time, he says, "In those days, I Daniel was mourning
three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth,
neither did I anoint myself at all, till three whole weeks were fulfilled."(Dan.
ix.3; x.2, 3) These are instances of fastings after the similitude of Christ.
Next I observe, that our Saviour's fast was but introductory to His temptation. He went
into the wilderness to be tempted of the devil, but before He was tempted He fasted. Nor,
as is worth notice, was this a mere preparation for the conflict, but it was the cause of
the conflict in good measure. Instead of its simply [1180] arming Him against temptation,
it is plain, that in the first instance, His retirement and abstinence exposed Him to it.
Fasting was the primary occasion of it. "When He had fasted forty days
and forty nights, He was afterwards an hungered;" and then the tempter
came, bidding Him turn the stones into bread. Satan made use of His fast against Himself.
And this is singularly the case with Christians now, who endeavour to imitate Him; and
it is well they should know it, for else they will be discouraged when they practise
abstinences. It is commonly said, that fasting is intended to make us better Christians,
to sober us, and to bring us more entirely at Christ's feet in faith and humility. This is
true, viewing matters on the whole. On the whole, and at last, this effect will be
produced, but it is not at all certain that it will follow at once. On the contrary, such
mortifications have at the time very various effects on different persons, and are to be
observed, not from their visible benefits, but from faith in the Word of God. Some men,
indeed, are subdued by fasting and brought at once nearer to God; but others find it,
however slight, scarcely more than an occasion of temptation. For instance, it is
sometimes even made an objection to fasting, as if it were a reason for not practising it,
that it makes a man irritable and ill-tempered. I confess it often may do this. Again,
what very often follows from it is, a feebleness which deprives him of his command over
his bodily acts, feelings, and expressions. Thus it makes him seem, for instance, to be
out of temper when he is not; I mean, because his tongue, his lips, nay his brain, are not
in his power. He does not use the words he wishes to use, nor the accent and tone. He
seems sharp when he is not; and the consciousness of this, and the reaction of that
consciousness upon his mind, is a temptation, and actually makes him irritable,
particularly if people misunderstand him, and think him what he is not. Again, weakness of
body may deprive him of self-command in other ways; perhaps, he cannot help smiling or
laughing, when he ought to be serious, which is evidently a most distressing and humbling
trial; or when wrong thoughts present themselves, his mind cannot throw them off, any more
than if it were some dead thing, and not spirit; but they then make an impression on him
which he is not able to resist. Or again, weakness of body often hinders him from fixing
his mind on his prayers, instead of making him pray more fervently; or again, weakness of
body is often attended with languor and listlessness, and strongly tempts a man to sloth.
Yet, I have not mentioned the most distressing of the effects which may follow from even
the moderate exercise of this great Christian duty. It is undeniably [1181] a means of
temptation, and I say so, lest persons should be surprised, and despond when they find it
so. And the merciful Lord knows that so it is from experience; and that He has experienced
and thus knows it, as Scripture records, is to us a thought full of comfort. I do not mean
to say, God forbid, that aught of sinful infirmity sullied His immaculate soul; but it is
plain from the sacred history, that in His case, as in ours, fasting opened the way to
temptation. And, perhaps, this is the truest view of such exercises, that in some
wonderful unknown way they open the next world for good and evil upon us, and are an
introduction to somewhat of an extraordinary conflict with the powers of evil. Stories are
afloat (whether themselves true or not matters not, they show what the voice of mankind
thinks likely to be true), of hermits in deserts being assaulted by Satan in strange ways,
yet resisting the evil one, and chasing him away, after our Lord's pattern, and in His
strength; and, I suppose, if we knew the secret history of men's minds in any age, we
should find this (at least, I think I am not theorizing),--viz. a remarkable union in the
case of those who by God's grace have made advances in holy things (whatever be the case
where men have not), a union on the one hand of temptations offered to the mind, and on
the other, of the mind's not being affected by them, not consenting to them, even in
momentary acts of the will, but simply hating them, and receiving no harm from them. At
least, I can conceive this--and so far persons are evidently brought into fellowship and
conformity with Christ's temptation, who was tempted, yet without sin.
Let it not then distress Christians, even if they find themselves exposed to thoughts
from which they turn with abhorrence and terror. Rather let such a trial bring before
their thoughts, with something of vividness and distinctness, the condescension of the Son
of God. For if it be a trial to us creatures and sinners to have thoughts alien from our
hearts presented to us, what must have been the suffering to the Eternal Word, God of God,
and Light of Light, Holy and True, to have been so subjected to Satan, that he could
inflict every misery on Him short of sinning? Certainly it is a trial to us to have
motives and feelings imputed to us before men, by the accuser of the brethren, which we
never entertained; it is a trial to have ideas secretly suggested within, from which we
shrink; it is a trial to us for Satan to be allowed so to mix his own thoughts with ours,
that we feel guilty even when we are not; nay, to be able to set on fire our irrational
nature, till in some sense we really sin against our will: but has not One gone before us
more awful in His trial, more glorious in His victory? He was [1182] tempted in all points "like as we are, yet without sin." Surely here too,
Christ's temptation speaks comfort and encouragement to us.
This then is, perhaps, a truer view of the consequences of fasting, than is commonly
taken. Of course, it is always, under God's grace, a spiritual benefit to our hearts
eventually, and improves them,--through Him who worketh all in all; and it often is a
sensible benefit to us at the time. Still it is often otherwise; often it but increases
the excitability and susceptibility of our hearts; in all cases it is therefore to be
viewed, chiefly as an approach to God--an approach to the powers of heaven--yes, and to
the powers of hell. And in this point of view there is some thing very awful in it. For
what we know, Christ's temptation is but the fulness of that which, in its degree, and
according to our infirmities and corruptions, takes place in all His servants who seek
Him. And if so, this surely was a strong reason for the Church's associating our season of
humiliation with Christ's sojourn in the wilderness, that we might not be left to our own
thoughts, and, as it were, "with the wild beasts," and
thereupon despond when we afflict ourselves; but might feel that we are what we really
are, not bondmen of Satan, and children of wrath, hopelessly groaning under our burden,
confessing it, and crying out, "O wretched man!" but
sinners indeed, and sinners afflicting themselves, and doing penance for sin; but withal
God's children, in whom repentance is fruitful, and who, while they abase themselves are
exalted, and at the very time that they are throwing themselves at the foot of the Cross,
are still Christ's soldiers, sword in hand, fighting a generous warfare, and knowing that
they have that in them, and upon them, which devils tremble at, and flee.
And this is another point which calls for distinct notice in the history of our
Saviour's fasting and temptation, viz. the victory which attended it. He had three
temptations, and thrice He conquered,--at the last He said, "Get thee
behind Me, Satan;" on which "the devil leaveth Him." This conflict and victory in the world unseen, is intimated in other passages of
Scripture. The most remarkable of these is what our Lord says with reference to the
demoniac, whom His Apostles could not cure. He had just descended from the Mount of
Transfiguration, where, let it be observed, He seems to have gone up with His favoured
Apostles to pass the night in prayer. He came down after that communion with the unseen
world, and cast out the unclean spirit, and then He said, "This kind can
come forth by nothing but by prayer and [1183] fasting,"(Mark ix.29)
which is nothing less than a plain declaration that such exercises give the soul power
over the unseen world; nor can any sufficient reason be assigned for confining it to the
first ages of the Gospel. And I think there is enough evidence, even in what may be known
afterwards of the effects of such exercises upon persons now (not to have recourse to
history), to show that these exercises are God's instruments for giving the Christian a
high and royal power above and over his fellows.
And since prayer is not only the weapon, ever necessary and sure, in our conflict with
the powers of evil, but a deliverance from evil is ever implied as the object of prayer,
it follows that all texts whatever which speak of our addressing and prevailing on
Almighty God, with prayer and fasting, do, in fact, declare this conflict and promise this
victory over the evil one. Thus in the parable, the importunate widow, who represents the
Church in prayer, is not only earnest with God, but against her adversary. "Avenge
me of mine adversary," she says and our "adversary" is "the devil, who, like a roaring lion, walketh about seeking whom he
may devour; whom resist," adds St. Peter, "stedfast in
the faith." Let it be observed that, in this parable, perseverance in
prayer is especially recommended to us. And this is part of the lesson taught us by the
long continuance of the Lent fast,--that we are not to gain our wishes by one day set
apart for humiliation, or by one prayer, however fervent, but by "continuing
instant in prayer." This too is signified to us in the account of
Jacob's conflict. He, like our Saviour, was occupied in it through the night. Who it was
whom he was permitted to meet in that solitary season, we are not told; but He with whom
he wrestled, gave him strength to wrestle, and at last left a token on him, as if to show
that he had prevailed only by the condescension of Him over whom he prevailed. So
strengthened, he persevered till the morning broke, and asked a blessing; and He whom he
asked did bless him, giving him a new name, in memory of his success. "Thy
name shall be called no more Jacob, but Israel; for as a prince hast thou power with God
and with men, and hast prevailed." (Gen. xxxii.28) In like manner, Moses
passed one of his forty days' fast in confession and intercession for the people, who had
raised the golden calf. "Thus I fell down before the Lord forty days and
forty nights, as I fell down at the first; because the Lord had said He would destroy you.
I prayed therefore unto the Lord, and said, O Lord God, destroy not Thy people and Thine
inheritance, [1184] which Thou hast redeemed through Thy greatness, which Thou hast
brought forth out of Egypt with a mighty hand." (Deut. ix.25, 26) Again,
both of Daniel's recorded fasts ended in a blessing. His first was intercessory for his
people, and the prophecy of the seventy weeks was given him. The second was also rewarded
with prophetical disclosures; and what is remarkable, it seems to have had an influence
(if I may use such a word) upon the unseen world from the time he began it.--"The
Angel said, Fear not, Daniel, for from the first day that thou didst set thine heart to
understand, and to chasten thyself before thy God, thy words were heard, and I am come for
thy words."(Dan. x. 12) He came at the end, but he prepared to go at the
beginning. But more than this, the Angel proceeds, "But the prince of
the kingdom of Persia withstood me one and twenty days;" just the time
during which Daniel had been praying--"but lo, Michael, one of the chief
princes, came to help me, and I remained there with the kings of Persia."
An Angel came to Daniel upon his fast; so too in our Lord's instance, Angels came and
ministered unto Him; and so we too may well believe, and take comfort in the thought, that
even now, Angels are especially sent to those who thus seek God. Not Daniel only, but
Elijah too was, during his fast, strengthened by an Angel; an Angel appeared to Cornelius,
while he was fasting, and in prayer; and I do really think, that there is enough in what
religious persons may see around them, to serve to confirm this hope thus gathered from
the word of God.
"He shall give His Angels charge over Thee, to keep Thee in all Thy
ways;" (Ps. xci. 11) and the devil knows of this promise, for he used it
in that very hour of temptation. He knows full well what our power is, and what is his own
weakness. So we have nothing to fear while we remain within the shadow of the throne of
the Almighty. "A thousand shall fall beside Thee, and ten thousand at
Thy right hand, but it shall not come nigh Thee." While we are found in
Christ, we are partakers of His security. He has broken the power of Satan; He has gone "upon
the lion and adder, the young lion and the dragon hath He trod under His feet;" and henceforth evil spirits, instead of having power over us, tremble and are affrighted
at every true Christian. They know he has that in him which makes him their master; that
he may, if he will, laugh them to scorn, and put them to flight. They know this well, and
bear it in mind, in all their assaults upon him; sin alone [1185] gives them power over
him; and their great object is, to make him sin, and therefore to surprise him into sin,
knowing they have no other way of overcoming him. They try to scare him by the appearance
of danger, and so to surprise him; or they approach stealthily and covertly to seduce him,
and so to surprise him. But except by taking him at unawares, they can do nothing.
Therefore let us be, my brethren, "not ignorant of their devices;" and as knowing them, let us watch, fast, and pray, let us keep close under the wings of
the Almighty, that He may be our shield and buckler. Let us pray Him to make known to us
His will,--to teach us our faults,--to take from us whatever may offend Him,--and to lead
us in the way everlasting. And during this sacred season, let us look upon ourselves as on
the Mount with Him--within the veil--hid with Him--not out of Him, or apart from Him, in
whose presence alone is life, but with and in Him--learning of His Law with Moses, of His
attributes with Elijah, of His counsels with Daniel--learning to repent, learning to
confess and to amend--learning His love and His fear-- unlearning ourselves, and growing
up unto Him who is our Head.
Source:
John Henry Newman: Parochial and Plain Sermons, (repr. San Francisco: Ignatius
Press, 1987), 1177-1185, BOOK VI, SERMON 1
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Paul Halsall, October 1998
