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Shepherd of Hermas

About this book

The Fifth Parable of True Fasting and the Vineyard

Chapter 54

1 As I was fasting and seated on a mountain, and giving thanks to the Lord for all that He had done for me, I saw the shepherd sitting beside me, saying, “Why have you come here so early in the morning?” “Because, Sir,” I said, “I am keeping a station.” 2 “What,” he said, “is a station?” “I am fasting, Sir,” I said. “And what,” he said, “is this fast you are keeping?” “I am fasting the way I always have, Sir,” I said. 3 “You do not know,” he said, “how to fast for the Lord, and this is not a fast, this unprofitable fast that you observe for Him.”⁠ “Why do you say this, Sir?” I said. “I tell you,” he said, “the fast you think you are keeping is not a fast; but I will teach you what a complete fast is, one acceptable to the Lord. Listen,” he said. 4 “God does not want such a worthless fast; for by fasting like this for God you will do nothing for righteousness. But fast for God in this way: 5 do no wickedness in your life, and serve the Lord with a pure heart;⁠ observe His commandments and walk in His ordinances, and let no evil desire rise up in your heart; instead believe God. Then, if you do these things and fear Him and keep yourself from every evil deed, you will live for God; and if you do these things, you will accomplish a great fast, and one acceptable to God.”

Texts in conversation

Compare Shepherd of Hermas 54:3 and Gospel of Thomas 14

Early Christian · Nag Hammadi

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Summary

In the Shepherd of Hermas, the shepherd rejects a fast as useless and recommends another kind. In the Gospel of Thomas, Jesus says fasting produces sin, going beyond a call for better fasting to reject its supposed benefit.

Passages

Shepherd of Hermas 54:3

Early Christian
2 “What,” he said, “is a station?” “I am fasting, Sir,” I said. “And what,” he said, “is this fast you are keeping?” “I am fasting the way I always have, Sir,” I said. 3 “You do not know,” he said, “how to fast for the Lord, and this is not a fast, this unprofitable fast that you observe for Him.” “Why do you say this, Sir?” I said. “I tell you,” he said, “the fast you think you are keeping is not a fast; but I will teach you what a complete fast is, one acceptable to the Lord. Listen,” he said. 4 “God does not want such a worthless fast; for by fasting like this for God you will do nothing for righteousness. But fast for God in this way:
90–140 CE (scholarly estimate) Read in the Shepherd of Hermas

Gospel of Thomas 14

Nag Hammadi
13 Jesus said to his disciples, “Compare me and tell me whom I am like.” Simon Peter said to him, “You are like a righteous messenger.” Matthew said to him, “You are like a wise philosopher.” Thomas said to him, “Teacher, my mouth is utterly unable to say whom you are like.” Jesus said, “I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring I have measured out.” And he took him and withdrew and spoke three sayings to him. When Thomas returned to his companions, they asked him, “What did Jesus say to you?” Thomas said to them, “If I tell you even one of the sayings he spoke to me, you will pick up stones and throw them at me, and fire will come out of the stones and burn you up.” 14 Jesus said to them, “If you fast, you will bring sin upon yourselves; if you pray, you will be condemned; if you give alms, you will do harm to your spirits. When you go into any land and travel about in the countryside, if they receive you, eat what they set before you and heal the sick among them. For what goes into your mouth will not defile you; rather, what comes out of your mouth is what will defile you.” 15 Jesus said, “When you see one who was not born of woman, fall on your faces and worship him; that one is your Father.”
135–200 CE (scholarly estimate) Read in the Gospel of Thomas

References

“... 14.1 If you fast, you will give birth to sin in yourselves. Fasting is never quite valued positively in Thomas, though nowhere else is it so negative. In GTh 6, along with prayer and almsgiving, fasting is relativised. In GTh 104 Jesus rejects the disciples’ suggestion of fasting (and prayer), while perhaps allowing for it in some sense ‘when the bridegroom leaves the bridal chamber’. The sayings about ‘fasting to the world’ (GTh 27) and social fasting (GTh 69) are rather more positive, though the former is probably not a literal kind of fasting but a spiritualised version, and the latter is not called fasting: it is not fasting in the traditional sense, accompanying prayer or mourning, for example. This comports exactly with the way in which fasting is treated in the Shepherd of Hermas: in one place, fasting along traditional lines is forbidden (Herm. 54 [Sim. 5.1]), and Herm. 56 (Sim. 5.3) explicitly reinterprets fasting in the direction of social fasting. ...”
Simon Gathercole, The Gospel of Thomas: Introduction and Commentary (Leiden: Brill, 2014), 269.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Shepherd of Hermas 54:3 and Gospel of Thomas 14

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