Fasting as a Means of Repentance in Christian Life

Fasting in Christian tradition serves as a physical expression of spiritual contrition, a voluntary abstention from food that directs the soul toward God in seasons of repentance. The practice appears throughout Scripture as a response to sin, calamity, and the need for divine intervention, functioning not as a meritorious work but as a means of humbling the self before God.

Biblical Foundations

The Old Testament establishes fasting as an act of self-abasement. The psalmist declares, "I chastened my soul with fasting" (Psalm 69:10), and again, "I humbled my soul with fasting" (Psalm 35:13) ^[1]. The Day of Atonement, the sole fast commanded in the Mosaic law, required national humiliation for sin on the tenth day of Tisri, lasting from sunset to sunset ^[2]. This annual observance underscored fasting's connection to corporate repentance and the acknowledgment of guilt before God.

The prophets clarified that fasting's value lies not in the physical act but in its spiritual orientation. Isaiah 58:6-7 explains the "spirit of" fasting: "to loose the bonds of wickedness, to undo the heavy burdens, and to let the oppressed go free," accompanied by acts of mercy toward the poor ^[1]. True fasting creates awareness of injustice and prompts the practitioner to address the needs of the oppressed ^[14]. The prophet Zechariah asks pointedly, "When ye fasted... did ye at all fast unto me, even to me?" (Zechariah 7:5), establishing that fasting must be directed toward God rather than performed for human recognition ^[1].

In the New Testament, fasting continues as a discipline associated with prayer and spiritual focus. The early church observed fasting during the ordination of ministers (Acts 13:3; 14:23) ^[1]. Paul mentions fasting in the context of married couples devoting themselves to prayer (1 Corinthians 7:5) ^[5], though textual variants exist for this passage. Jesus himself assumes his disciples will fast, instructing them on proper practice rather than questioning the discipline's validity.

The Relationship Between Fasting and Repentance

Repentance in the New Testament involves metanoia, a change of mind and purpose that transforms life and to which remission of sin is promised ^[3]. Fasting serves this repentance by chastening and humbling the soul ^[1], creating conditions conducive to genuine self-examination and turning from sin. The discipline was observed "on occasions of judgments of God," during "public calamities," in response to "afflictions of the Church," and in times of "approaching danger" ^[1]. Joel's call to "sanctify a fast" in response to divine judgment (Joel 1:14; 2:12) exemplifies this pattern ^[1].

Fasting accompanied by prayer and confession of sin forms a triad in Scripture. Ezra 8:23 and Daniel 9:3 record fasting joined with prayer ^[1], while Daniel's fast included explicit confession of Israel's transgressions. The practice does not earn forgiveness—forgiveness remains God's prerogative, offered freely through Christ's atoning work (Acts 5:31; 13:38; 1 John 1:6-9) ^[8]. Rather, fasting expresses the penitent's earnestness, a physical participation in spiritual sorrow that directs attention away from bodily appetites toward God.

Christ's Teaching on Fasting

Jesus addresses fasting in the Sermon on the Mount, assuming its practice while correcting its abuse. He warns against hypocritical display: "When you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting" (Matthew 6:16) ^[4]. The Pharisee in Luke 18:12 boasts, "I fast twice a week," exemplifying fasting as self-righteous performance ^[7]. Against this, Jesus instructs his disciples to fast in secret, "that you are not seen by men to be fasting, but by your Father who is in secret" (Matthew 6:18) ^[6].

Matthew Henry observes that Christ here cautions against hypocrisy in fasting as in almsgiving and prayer, noting that "fasting is not so much a duty for its own sake, as a means to dispose us for other duties," with prayer serving as "the life and soul" of both almsgiving and fasting ^[13]. This interpretation places fasting within a broader framework of spiritual disciplines, each oriented toward God rather than human approval.

When questioned about why his disciples did not fast while John's disciples and the Pharisees did, Jesus replied that wedding guests do not fast while the bridegroom is present, but "when the bridegroom is taken away, then shall they fast" (Matthew 9:15). Fasting expressed personal humility and repentance, called attention to national need for repentance, and likely sought to hasten the Messiah's arrival through purification; Jesus' disciples' abstention from fasting subtly proclaimed the Messiah's presence ^[12].

Fasting as Humiliation, Not Merit

The Christian understanding of fasting as a means of repentance must be distinguished from any notion of earning divine favor. Justification—the act by which God absolves the sinner from the law's condemnation—occurs "on account of the work of Christ," removing guilt and liability to eternal wrath ^[8]. Christ serves as the atoning sacrifice through faith in his blood (Romans 3:25) ^[10], and believers are called to "purge out the old yeast" of sin, recognizing that "Christ, our Passover, has been sacrificed" (1 Corinthians 5:7) ^[9].

Fasting functions within this framework as an act of self-denial that acknowledges dependence on God. It humbles the soul, creating space for the Holy Spirit's work of conviction and transformation. God gives repentance (Acts 11:18; 2 Timothy 2:25) ^[11], and fasting serves as one means by which believers position themselves to receive this gift. The discipline does not manipulate God but expresses the penitent's recognition of need and desire for restoration.

The practice also guards against presumption. By voluntarily abstaining from legitimate physical needs, the believer acknowledges that spiritual realities take precedence over bodily comfort. This self-imposed deprivation mirrors the inward work of repentance, in which the sinner turns from sin's false satisfactions toward God as the true source of life. Fasting thus becomes a physical parable of spiritual reorientation, the body enacting what the soul seeks to accomplish.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Fasting — Spirit of, explained -- Isa 58:6,7. Not to be made a subject of display -- Mt 6:16-18. Should be to God -- Zec 7:5; Mt 6:18. For the chastening of the soul -- Ps 69:10. For the humbling of the soul -- Ps 35:13. Observed on occasions of Judgments of God. -- Joe 1:14; 2:12. Public calamities. -- 2Sa 1:12. Afflictions of the Church. -- Lu 5:33-35. Afflictions of others. -- Ps 35:13; Da 6:18. Private afflictions. -- 2Sa 12:16. Approaching danger. -- Es 4:16. Ordination of ministers. -- Ac 13:3; 14:23. Accompanied by Prayer. -- Ezr 8:23; Da 9:3. Confession of si”
Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement, Day of — The great annual day of humiliation and expiation for the sins of the nation, "the fast" (Acts 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Lev. 16:3-10; 23:26-32; and Num. 29:7-11. It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See [41]AZAZEL.)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Repentance — There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3). (2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical”
Matthew ““Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward. -- Matthew 6:16”
1 Corinthians “Don’t deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn’t tempt you because of your lack of self-control. -- 1 Corinthians 7:5”
Matthew “so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. -- Matthew 6:18”
Luke “I fast twice a week. I give tithes of all that I get.’ -- Luke 18:12”
Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
1 Corinthians “Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place. -- 1 Corinthians 5:7”
Romans “whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; -- Romans 3:25”
Torrey's Topical Textbook “Torrey's Topical Textbook: Repentance — What it is -- Isa 45:22; Mt 6:19-21; Ac 14:15; 2Co 5:17; Col 3:2; 1Th 1:9; Heb 12:1,2. Commanded to all by God -- Eze 18:30-32; Ac 17:30. Commanded by Christ -- Re 2:5,16; 3:3. Given by God -- Ac 11:18; 2Ti 2:25. Christ came to call sinners to -- Mt 9:13. Christ exalted to give -- Ac 5:31. By the operation of the Holy Spirit -- Zec 12:10. Called repentance to life -- Ac 11:18. Called repentance to salvation -- 2Co 7:10. We should be led to, by The long-suffering of God. -- Ge 6:3; 1Pe 3:20; 2Pe 3:9. The goodness of God. -- Ro 2:4. The chastisements of Go”
Matthew (Protestant academic) “Tyndale House on Matthew 9:14: 9:14 fast: Fasting expressed personal humility and repentance (2 Sam 12:16-23; Dan 9:3). It called attention to the national need for repentance (Lev 16:29-31; Neh 9:1) and probably sought to hasten the arrival of the Messiah through purification. The fact that Jesus and his disciples did not fast (Matt 11:18-19) subtly proclaimed that the Messiah had already arrived (see also 6:16).”
Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 6:16: We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer. I. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it; when the bridegroom is taken away, then shall they fast, Mat 9:15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Chri”
Isaiah (Protestant academic) “Tyndale House on Isaiah 58:6: 58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).”

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