What Is the Biblical Concept of Fasting, and How Should Christians Understand and Practice It?

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Fasting, in Scripture, is the voluntary abstention from food—or at times both food and drink—for spiritual purposes. It is not a mechanical ritual or a meritorious work, but a personal act of devotion that must be rooted in humility, repentance, and earnest seeking of God. While fasting appears throughout the biblical narrative, it is never treated as an end in itself. Rather, it is a response—often to grief, repentance, need for divine guidance, or consecration for ministry. Importantly, the Bible neither mandates nor forbids fasting for Christians today. Instead, it presents fasting as a practice that, when rightly motivated, can align the heart more fully with God’s will.

Old Testament Foundations of Fasting

The first clear biblical example of fasting appears in Exodus 34:28, where Moses fasted forty days and nights while on Mount Sinai receiving the law. This was not a self-imposed exercise but a supernatural event tied to a unique prophetic commission. Later, fasting appears in Israel’s communal and individual life under various circumstances.

1. In Times of Repentance
Fasting frequently accompanied national and individual expressions of repentance. Jehovah, through Joel, called Israel: “Return to Me with all your heart, with fasting, with weeping, and with mourning” (Joel 2:12–13). The external act of fasting was meant to reflect the inward sorrow for sin. However, as the prophets made clear, God rejected fasting that lacked genuine contrition and obedience (Isaiah 58:3–7; Zechariah 7:5–6).

2. In Times of Crisis or Seeking Guidance
Fasting was also practiced in moments of serious need. In Ezra 8:21–23, the exiles fasted and prayed for safety on their journey to Jerusalem. Similarly, Esther 4:16 records a call to fast before she approached the king, recognizing their desperate dependence on divine intervention.

3. On the Day of Atonement
Under the Mosaic Law, only one fast was explicitly commanded—the Day of Atonement (Yom Kippur). Leviticus 16:29–31 instructs Israel to “afflict your souls,” a phrase interpreted in context as fasting (cf. Isaiah 58:3). This annual observance emphasized humility and recognition of sin before a holy God.

These examples show that biblical fasting in the Old Testament was tied to specific spiritual concerns—repentance, intercession, mourning, or submission—not routine or self-righteous acts.

Fasting in the Life of Jesus and the Early Church

1. Jesus’ Own Fasting
Jesus fasted for forty days in the wilderness before beginning His public ministry (Luke 4:1–2; Matthew 4:1–2). His fast prepared Him spiritually for the temptation and service ahead. Yet notably, He never commanded His disciples to fast in remembrance of His fast or established it as a church ordinance.

2. Jesus’ Teaching on Fasting
In Matthew 6:16–18, Jesus assumed His followers would fast, but warned against fasting to gain the praise of men. “When you fast,” He said, “do not look gloomy like the hypocrites… but anoint your head and wash your face.” This instruction aligns with His broader condemnation of hypocritical religiosity (cf. Matthew 23). Fasting, if done, must be private, sincere, and directed to God.

In Matthew 9:14–15, when questioned why His disciples did not fast, Jesus answered, “Can the wedding guests mourn as long as the bridegroom is with them?” He added, “The days will come when the bridegroom is taken away… and then they will fast.” This was not a command but a recognition that fasting would be a fitting response to sorrow during His absence.

3. Fasting in the Early Church
The early church occasionally fasted in moments of corporate seriousness. For instance, Acts 13:2–3 records that the church in Antioch fasted while setting apart Paul and Barnabas for missionary work. Similarly, Acts 14:23 mentions fasting during the appointment of elders. These fasts were responses to significant decisions—not formal liturgical practices.

However, the New Testament never makes fasting a requirement for Christians. There is no evidence that it was practiced on fixed schedules or associated with commemorative events such as Jesus’ death or resurrection. The epistles contain no direct commands to fast nor instruction on regular fasting.

Warnings Against Misuse of Fasting

The prophets and Jesus Himself repeatedly warned against improper motives for fasting. Several distortions are highlighted in Scripture:

1. Fasting to Impress Others
Religious display is condemned. Jesus warned, “Truly, I say to you, they have received their reward” (Matthew 6:16). Fasting must never be used as a badge of spiritual superiority.

2. Fasting to Compensate for Sin
Isaiah 58 shows that God rejects fasting when it is paired with injustice and disobedience. “Behold, in the day of your fast you seek your own pleasure… You fast only to quarrel and to fight” (Isaiah 58:3–4). Repentance and justice must accompany fasting, or it becomes offensive to God.

3. Fasting as a Religious Formality
Zechariah 7:5–6 rebukes Israel’s ritual fasts conducted “for [themselves],” disconnected from a genuine pursuit of God. Religious tradition, without heartfelt devotion, is vanity.

4. Fasting to Prove Righteousness
In Luke 18:9–14, Jesus condemns the Pharisee who boasts, “I fast twice a week,” believing it gains favor with God. The repentant tax collector, who pleads for mercy, is the one justified.

Is Fasting Required for Christians?

The New Testament gives no command requiring Christians to fast. The Mosaic command to fast on the Day of Atonement is no longer binding under the new covenant. Hebrews 9:24–26 explains that Jesus, by offering Himself once for all, rendered the Levitical atonement system—including its fasts—obsolete. Christians are not under the Law of Moses (Romans 10:4; Colossians 2:14).

Thus, fasting is a matter of personal liberty. Romans 14:1–4 teaches that individual convictions on disputable matters, such as food and drink, must not lead to judgment or division. Fasting is neither a test of faith nor a measure of spiritual maturity.

Fasting may be beneficial as a voluntary practice of devotion or repentance, but it must never be imposed as a rule or routine. The essence of Christian worship is not deprivation, but joy and obedience (Galatians 5:22; 1 Timothy 1:11).

Clarifying Misconceptions About Fasting

Several common misconceptions about fasting are not grounded in Scripture:

Fasting is required during Lent.
Jesus never instructed a 40-day fast to commemorate His wilderness experience. Historical sources indicate this tradition developed centuries later, not from apostolic command.
Fasting is required for married couples during spiritual devotion.
Some older translations (e.g., KJV) include fasting in 1 Corinthians 7:5, but early manuscripts do not. Most modern translations exclude the reference, identifying it as a later scribal addition.
Christians must fast during the Lord’s Supper.
1 Corinthians 11:33–34 instructs believers to eat at home before coming together, not to fast. There is no New Testament command associating fasting with communion.

The Heart of Biblical Fasting

Fasting, if practiced, must be:

Voluntary, not coerced
Private, not performative
Humble, not self-righteous
Purposeful, not habitual
Accompanied by obedience, not a substitute for it

It is a spiritual tool, not a religious requirement. It may aid in prayer, repentance, and focus, but its value lies in its motive, not its form.

Conclusion

The biblical concept of fasting is rooted in sincere worship, not ritual obligation. Scripture presents it as a voluntary practice that, when undertaken in humility, may enrich devotion. However, fasting does not earn merit, compel divine favor, or replace obedience. Under the new covenant, believers are free to fast or not, always seeking to honor Christ through the motives of the heart.

As Paul affirms, “Whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31). Fasting, like all spiritual disciplines, must serve that supreme goal.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).