by Ian McKee (Northern Ireland)
Having identified and then corrected a deficiency among the returnees, namely the absence of Levites, Ezra "proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God," Ezra 8:21. This is the only fast recorded in the book of Ezra, although two are recorded in Nehemiah, 1.4; 9.1. In each case there is a direct link between fasting and an intense seeking of the mind of God in relation to matters of particular importance.
The fast is here occasioned by a desire "to seek of Him a right way for us, and for our little ones, and for all our substance," Ezra 8.21. Humiliation of spirit in the presence of God and a deep understanding of their dependence upon God led them to fast as they contemplated the journey and tasks before them. The burden of inward exercise was eloquently expressed by outward fasting. Their exercise to return to Jerusalem was not entered into lightly with either a blithe spirit or sense of bravado. Rather the intense reality of their purpose drove them, for a period, to abstain from all that the flesh would feed upon. That which is natural will not sustain that which is spiritual. They recognised this.
The context of this fast was the reluctance of Ezra to request a military escort "because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him," Ezra 8.22. Prudence might have sought a band of soldiers and horsemen, but this would have led to the compromising of a spiritual exercise and a denial of God’s ability to preserve. Ezra’s attitude was similar to that of David’s, "Some trust in chariots, and some in horses: but we will remember the Name of the Lord our God," Ps.20.7.
Yet Ezra is not foolhardy. He recognises the dangers of the way. He understands the needs of wives and children. And he assesses the provisions they will all require. But alongside this he believes that God’s providential care will attend those who seek Him. If their exercise is according to the will of God and if they proceed with a sense of reverential fear and dependence upon Him, then surely, God can be relied upon to preserve His servants. But Ezra is also conscious of the corollary. If Divine providence supports the righteous then that power must be against the unrighteous! Hence the reason for Ezra calling this fast. Honesty is required in the presence of God. A true assessment must be made of personal character. It would be disastrous for Ezra and those associated with him to embark on a venture in God’s name, presuming on His providence, if their character was other than that of a seeker! So also for us. Can we truly say that we are seekers of God? If not, are we forsakers?
But let us not think that fasting was a feature of the Old Testament only. Fasting preceded one of the most profound decisions taken in this present dispensation. "Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away," Acts 13.1-3.
It took this degree of humiliation in the presence of God, before the church at Antioch could discern the guidance of the Holy Spirit that only two of the five brethren mentioned should be separated unto a work of missionary evangelism. It took similar exercise to discern that three of the five brethren mentioned should not be so commissioned. And it also took exercise on the part of all of the five individuals to discern God’s particular purpose for each of them and to bow to it, irrespective of God’s will for their companions.
Before this period of fasting there were five brethren with, apparently, broadly equal spiritual credentials and application. There was no ungifted or lazy brother among them, which was evidently the minimum requirement for their consideration by the church at Antioch. And should we be satisfied with less today? No doubt the church at Antioch gave detailed consideration to motive and exercise, together with all other matters of relevance. But this in itself was not enough. It was imperative that they obtain the guidance of the Holy Spirit. It was this that required time and fasting to discern.
Returning to Ezra we read "So we fasted and besought our God for this: and He was entreated of us," Ezra 8.23. This was earnest prayer and a period of intense petitioning, which continued until they received an inward assurance that God would provide His protection.
It should, of course, be noted that simply by abstaining from food for a period will not provide spiritual blessing! But taking these two representative passages together, one in Ezra and the other in Acts, we learn the importance of special spiritual exercise in seeking to discern the mind of God at times of crisis.
Consciousness of the enormity of a task and our own inherent weakness may lead us to a level of self-discipline and exercise with which we are hitherto unfamiliar. Such will entail the decided refusal of self-interest. But, if honest, we must all acknowledge that we are guilty of giving insufficient time and importance to the necessity of waiting upon God. The tragedy could be that if we fail to wait upon God, He could weary of waiting for us!
—to be continued (D.V.)