[I]n postexilic times the efficacy of fasting, wearing sackcloth,
and performing other acts of humiliation was highly rated (Zech. 8.19; Neh.
9.1; Esth. 4.1-3, 16; Tob. 12.8; Judt. 4.8-10; 8.5-6; 9.1). Fasting earlier was
total abstention of food only during the daylight hours, even as it is today
during Muslim Ramadan.
Fasting was very much a part of the ancient world. Like wearing
sackcloth and performing other self-inflicting acts, it was a way of moving the
deity to pity and getting the deity to accede to one’s request, much like
modern hunger strikes carried out by prisoners to force a change in their
treatment. The problem in ancient—and even in modern-religion is that it became
a way of seeking to manipulate the deity, and for Israelites this was disparaged
when pleads were made to other gods. Elijah heaped scorn on prophets of Baal
when they slashed themselves crying for rain, for the rain did not come (1 Kgs
18.25-29). Fasting was practiced in Israel, but with awareness that Yahweh may
or may not accede to one’s request. David knew this (2 Sam. 12.22-23), and Joel
did also (Joel 2.12-14). IN David’s case, Yahweh was not moved to pity over the
sick child, and the child died. All mediators between Yahweh and the people
knew that Yahweh did not always accede to one’s request. Moses was generally
successful as a mediator, but Amos, after twice succeeding, failed the third
time (Amos 7.1-9). Jeremiah knew even more failure (Lundbom 2018). When Judah
was in the midst of a severe drought, Jeremiah learned to his sorrow that Yahweh
was not listening to his prayers, even though people were fasting, crying, and
making offerings on the altar. Instead Yahweh said they would be consumed by
sword, pestilence, and famine (Jer. 14.11-12). (Jack R. Lundbom, Joel: Prophet
of the Outpouring Spirit [Sheffield: Sheffield Phoenix Press, 2023], 37)