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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 54:5 and Gospel of Thomas 27

Early Christian · Nag Hammadi

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Summary

In the Shepherd of Hermas, the shepherd says a true fast means doing no wrong. In the Gospel of Thomas, Jesus asks for a fast from the world, similarly using fasting to describe more than going without food.

Passages

Shepherd of Hermas 54:5

Early Christian
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.”
90–140 CE (scholarly estimate) Read in the Shepherd of Hermas

Gospel of Thomas 27

Nag Hammadi
26 Jesus said, “You see the speck that is in your brother’s eye, but you do not see the beam that is in your own eye. When you remove the beam from your own eye, then you will see clearly to remove the speck from your brother’s eye.” 27 “If you do not fast from the world, you will not find the kingdom. If you do not make the Sabbath a Sabbath, you will not see the Father.” 28 Jesus said, “I stood in the midst of the world, and in flesh I appeared to them. I found them all drunk; none of them thirsted. My soul was pained for the children of humanity, because they are blind in their hearts and do not see. They came into the world empty, and they seek to go out of the world empty. But now they are drunk. When they shake off their wine, they will repent.”
135–200 CE (scholarly estimate) Read in the Gospel of Thomas

References

“... Secondly, there is a reinterpretation of fasting and Sabbath observance, indeed, one might even call this a radicalising extension of them: the true disciple is not merely to fast from certain foods, but from the whole world, and is not to rest from labour on the Sabbath, but from worldly concerns at all times. A total renunciation of anything associated with evil is enjoined. [...] Here we have a metaphorical fasting, because its scope (‘the world’) is so greatly expanded. [...] Barn. 3.3 interprets fasting in the first instance as abstinence from evil (which is then broadened to wider moral concerns). In Herm. 54 [Sim. 5.1] the shepherd tells Hermas that the fast which he has been observing so far is useless and futile (ἀνωφελής … μάταιος, 54 [Sim. 5.1].3–4), but that there is another, true fast: Do nothing evil in your life, and serve the Lord with a pure heart. Keep his commandments, as you walk in his decrees, and let no evil desire enter your heart. Trust God. And if you do these things and fear him and restrain yourself from every evil deed, you will live to God. And if you do these things, you will accomplish a great fast, acceptable to God. (54 [Sim. 5.1].5) ...”
Simon Gathercole, The Gospel of Thomas: Introduction and Commentary (Leiden: Brill, 2014), 326–327.

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 54:5 and Gospel of Thomas 27

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