(1898) D.A. 117, 118
295. With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. "And when He had fasted forty days and forty nights, He was afterward an hungered. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man's behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.
When Jesus entered into the wilderness, He was shut in by the Father's glory. Absorbed in communion with God, He was lifted above human weakness. But the glory departed, and He was left to battle with temptation. It was pressing upon Him every moment. His human nature shrank from the conflict that awaited Him. For forty days He fasted and prayed. Weak and emaciated from hunger, worn and haggard with mental agony, "His visage was so marred more than any man, and His form more than the sons of men." Now was Satan's opportunity. Now he supposed that he could overcome Christ.
Letter 158, 1909
296. Christ entered upon the test upon the point of appetite, and for nearly six weeks resisted temptation in behalf of man. That long fast in the wilderness was to be a lesson to fallen man for all time. Christ was not overcome by the strong temptations of the enemy, and this is encouragement for every soul who is struggling against temptation. Christ has made it possible for every member of the human family to resist temptation. All who would live godly lives may overcome as Christ overcame, by the blood of the Lamb, and the word of their testimony. That long fast of the Saviour strengthened Him to endure. He gave evidence to man that He would begin the work of overcoming just where ruin began,--on the point of appetite.
(1869) 2T 202, 203
297. When Christ was the most fiercely beset by temptation, He ate nothing. He committed Himself to God, and through earnest prayer, and perfect submission to the will of His Father, came off conqueror. Those who profess the truth for these last days, above every other class of professed Christians, should imitate the great Exemplar in prayer. [FOR CONTEXT SEE 70]
(1875) 3T 486
298. The Redeemer of the world knew that the indulgence of appetite would bring physical debility, and so deaden the perceptive organs that sacred and eternal things would not be discerned. Christ knew that the world was given up to gluttony, and that this indulgence would pervert the moral powers. If the indulgence of appetite was so strong upon the race that in order to break its power, the divine Son of God, in behalf of man, was required to fast nearly six weeks, what a work is before the Christian in order that he may overcome even as Christ overcame! The strength of the temptation to indulge perverted appetite can be measured only by the inexpressible anguish of Christ in that long fast in the wilderness.
As a Preparation for Study of the Scriptures
(1870) 2T 692
299. There are in the Scriptures some things which are hard to be understood, and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points to practical truth that will be clouded in mystery.
When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out, and united in a perfect chain.
Every fact which immediately concerns the salvation of souls will be made so clear that none need err, or walk in darkness.
(1870) 2T 650, 651
300. Difficult points of present truth have been reached by the earnest efforts of a few who were devoted to the work. Fasting and fervent prayer to God have moved the Lord to unlock His treasuries of truth to their understanding.
[R. & H., JULY 26, 1892] L. & T. 47
301. Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth.
When Special Divine Help Is Needed
Letter 73, 1896
302. For certain things, fasting and prayer are recommended and appropriate. In the hand of God they are a
means of cleansing the heart and promoting a receptive frame of mind. We obtain answers to our prayers because we humble our souls before God.
(1892) G.W. 236 (old edition)
303. It is in the order of God that those who bear responsibilities should often meet together to counsel with one another and to pray earnestly for that wisdom which He alone can impart. Unitedly make known your troubles to God. Talk less; much precious time is lost in talk that brings no light. Let brethren unite in fasting and prayer for the wisdom that God has promised to supply liberally.
(1867) 1T 624
304. Whenever it is necessary for the advancement of the cause of truth and the glory of God, that an opponent be met, how carefully, and with what humility, should they [THE ADVOCATES OF TRUTH] go into the conflict. With heart searching, confession of sin, and earnest prayer, and often fasting for a time, they should entreat that God would especially help them, and give His saving, precious truth a glorious victory, that error might appear in its true deformity, and its advocates be completely discomfited. [THE SAVIOUR'S FAST A LESSON TO US, WHO LIVE IN FEARFUL TIMES --238]
The True Fast
[LETTER 73, 1896] MM. 283
305. The true fasting which should be recommended to all, is abstinence from every stimulating kind of food, and the proper use of wholesome, simple food, which God has provided in abundance. Men need to think less about what they shall eat and drink of temporal food, and much more in regard to the food from heaven, that will give tone and vitality to the whole religious experience.
R. & H., Feb. 11, 1904
306. Now and onward till the close of time the people of God should be more earnest, more wide-awake, not trusting in their own wisdom, but in the wisdom of their Leader. They should set aside days for fasting and prayer. Entire
abstinence from food may not be required, but they should eat sparingly of the most simple food.
Letter 206, 1908
307. All the fasting in the world will not take the place of simple trust in the word of God. "Ask," He says, "and ye shall receive." ... You are not called upon to fast forty days. The Lord bore that fast for you in the wilderness of temptation. There would be no virtue in such a fast; but there is virtue in the blood of Christ.
MS 28, 1900
308. The spirit of true fasting and prayer is the spirit which yields mind, heart, and will to God.
As a Remedy for Disease
(1905) M.H. 235
309. Intemperate eating is often the cause of sickness, and what nature most needs is to be relieved of the undue burden that has been placed upon her. In many cases of sickness, the very best remedy is for the patient to fast for a meal or two, that the overworked organs of digestion may have an opportunity to rest. A fruit diet for a few days has often brought great relief to brain workers. Many times a short period of entire abstinence from food, followed by simple, moderate eating, has led to recovery through nature's own recuperative effort. An abstemious diet for a month or two would convince many sufferers that the path of self-denial is the path to health.
(1902) 7T 134
310. There are some who would be benefited more by abstinence from food for a day or two every week than by any amount of treatment or medical advice. To fast one day a week would be of incalculable benefit to them.
(1864) Sp. Gifts IV, 133, 134
311. Indulging in eating too frequently, and in too large quantities, overtaxes the digestive organs, and produces a feverish state of the system. The blood becomes impure, and then diseases of various kinds occur. . . .
The sufferers in such cases can do for themselves that which others cannot do as well for them. They should commence to relieve nature of the load they have forced upon her. They should remove the cause. Fast a short time, and give the stomach a chance for rest. Reduce the feverish state of the system by a careful and understanding application of water. These efforts will help nature in her struggles to free the system of impurities.
[SP. GIFTS IV, 130, 131] C.H. 148
312. Persons who have indulged their appetite to eat freely of meat, highly seasoned gravies, and various kinds of rich cakes and preserves, cannot immediately relish a plain, wholesome, and nutritious diet. Their taste is so perverted that they have no appetite for a wholesome diet of fruits, plain bread, and vegetables. They need not expect to relish at first food so different from that which they have been indulging themselves to eat. If they cannot at first enjoy plain food, they should fast until they can. That fast will prove to them of greater benefit than medicine, for the abused stomach will find that rest which it has long needed, and real hunger can be satisfied with a plain diet. It will take time for the taste to recover from the abuses which it has received, and to gain its natural tone. But perseverance in a self-denying course of eating and drinking will soon make plain, wholesome food palatable, and it will soon be eaten with greater satisfaction than the epicure enjoys over his rich dainties.
Guard Against Enfeebling Abstinence
(1870) 2T 384, 385
313. In cases of severe fever, abstinence from food for a short time will lessen the fever, and make the use of water more effectual. But the acting physician needs to understand the real condition of the patient, and not allow him to be restricted in diet for a great length of time until his system becomes enfeebled. While the fever is raging, food may irritate and excite the blood; but as soon as the strength of the fever is broken, nourishment should be given in a careful, judicious manner. If food is withheld too long, the
stomach's craving for it will create fever, which will be relieved by a proper allowance of food of a right quality. It gives nature something to work upon. If there is a great desire expressed for food, even during the fever, to gratify that desire with a moderate amount of simple food would be less injurious than for the patient to be denied. When he can get his mind upon nothing else, nature will not be overburdened with a small portion of simple food.
Advice to an Aged Minister
Letter 2, 1872
314. I have been informed that you have taken but one meal a day for a period of time; but I know it to be wrong in your case, for I have been shown that you needed a nutritious diet, and that you were in danger of being too abstemious. Your strength would not admit of your severe discipline. . . .
I think that you have erred in fasting two days. God did not require it of you. I beg of you to be cautious and eat freely good, wholesome food twice a day. You will surely decrease in strength and your mind become unbalanced unless you change your course of abstemious diet.