Fruitful Living
10 BIBLICAL PURPOSES FOR FASTING
•A woman praying
I ate no choice food; no meat or wine touched my lips; and I used no lotions at all until the three weeks were over. – Daniel 10:3
INTRODUCTION
Throughout the Bible, we most often find God’s people turn to fasting as the natural, inevitable response to a grievous sacred moment in life, such as death, sin and tragedy. But other times, a fast is not a spontaneous reaction, and we have time to prepare to respond to situations both physically and spiritually.
FASTING DEFINED
Fasting is “essentially giving up food (or something else) for a period of time in order to focus your thoughts on God. While fasting, many people read the Bible, pray, or worship”.
Fasting is not an end unto itself, but a means of focusing our minds and bodies for a spiritual reason. Whenever you fast, do so for a reason that is mentioned or modelled in the Bible. Here are 10 primary purposes for fasting mentioned in the Bible:
1. To strengthen prayer (Ezra 8:23)
Numerous incidents in theOld Testament connect fasting to prayer, especially intercessory prayer. Fasting does not guarantee whether God hears our prayers, however, it enhances our prayer life. As Arthur Wallis said “Fasting is calculated to bring a note of urgency and importunity into our praying, and to give force to our pleading in the court of heaven”.
2. To seek God’s guidance (Judges 20:26)
As with prayer, fasting to seek God’s guidance isn’t done to change God, but to make us more receptive to His guidance.
3. To express grief (1 Samuel 31:13)
Expressing grief is one of the primary reasons for fasting. Ever notice that when you’re moved to tears by grief you lose the urge to eat? When we are grieved, our family and friends often have to plead with us to eat. Many Christians tend to respond to their grief through fasting A prime example occurred in 2 Samuel 1:12, where David and his men were described as having “mourned and wept and fasted till evening” for their friends, their enemies and their nation.
4. To seek deliverance or protection (2 Chronicles 20:3 – 4)
Another common reason for fasting in the Old Testament was to seek deliverance from enemies or circumstances. This type of fast was generally carried out with other believers, according to scripture..
5. To express repentance and a return to God (1 Samuel 7:6)
This type of fasting helps believers to express grief over their sins, indicating their seriousness about returning to the path of godly obedience.
6. To humble oneself before God (1 Kings 21:27 – 29)
“Remember that fasting itself is not humility before God,” says Donald Whitney, “but should be an expression of humility.”
7. To express concern for the work of God (Nehemiah 1:3 – 4)
As with Nehemiah, fasting can be a tangible sign of our concern over a particular work God was doing.
8. To minister to the needs of others (Isaiah 58:3 – 7)
We can use time we’d normally spend eating to fast and minister to others.
9. To overcome temptation and dedicate yourself to God (Matthew 4:1 – 11)
Fasting can help us focus when we are struggling with particular temptations.
10. To express love and worship for God (Luke 2:37)
Fasting can show, as John Piper says, that “what we hunger for most, we worship.”
HOW SHOULD WE EQUIP OURSELVES WHEN GOD CALLS US TO “DECLARE A HOLY FAST”?
Here are some things to consider as you prepare for fasting:
a) Pray and confess our sins
A necessary step before fasting is to humble ourselves before God; “Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered” – Psalm 35:13 and confess your sins; “When they had assembled at Mizpah, they drew water and poured it out before the Lord. On that day they fasted and there they confessed, “We have sinned against the Lord.” Now Samuel was serving as leader of Israel at Mizpah” – 1 Samuel 7:6.
Prayer should be our sustenance throughout the fast, but it is imperative we begin the fast with a contrite heart.
b) Turn to Scripture
Let’s spend additional time meditating on God’s Word, before and during the fast.
c) Keep it secret
Fasting is unbiblical and even spiritually harmful when we do it to show off our spirituality or when we focus more on our own fasting than on the clear needs of others.
“When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you” – Matthew 6:16-18.
We should not boast about our fast; tell people we won’t be eating only if necessary. Fasting should not be done with false motives.
d) Prepare our body
Fasting, especially for days or weeks, can have unexpected and even detrimental effects on our health. There is no scriptural warrant for harming ourselves to undergo a fast. Be sure to consult a doctor before starting any fasting regimen to make sure we can fast in a healthy manner.
Conclusion
Fasting is an appropriate bodily reaction to the grievous state of our soul. If it is done correctly you can expect many results, including growing closer to God, feeling more solidarity with those who suffer, and increasing self-control.
Rather than wondering whether you should fast, ask why you would want to miss out on the Father’s reward.
Culled from a devotional from the NIV Lifehacks Bible ebook.
Stay blessed!
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The internationally accepted definition (from the UN Palermo Protocol, 2000) identifies three elements:
ACT (What is done), which includes:
• Recruitment, transportation, transfer harbouring, or receipt of persons. How it is Applied:
In Ghana, traffickers recruit children from rural areas under false promises of education or employment.
MEANS (How it is done), which includes:
• Threats
• Coercion
• Deception
• Abuse of vulnerability
How it is applied:
Parents may be deceived into releasing children, or victims may be threatened into silence.
PURPOSE (Why it is done), which includes:
• Sexual exploitation
• Forced labour
• Slavery
• Organ harvesting
Key Insight:
Even if a victim appears to “consent,” such consent is legally irrelevant if coercion or deception is involved.
Islamic legal principles align with this framework by prohibiting exploitation (ẓulm) and unjust enrichment, rendering trafficking morally and legally impermissible (Bawono & Huda, 2025).
Forms and impacts of human trafficking
Human trafficking manifests in several forms:
• Child trafficking → educational deprivation, psychological trauma
• Forced labour → economic exploitation, health risks
• Sexual exploitation → severe physical and emotional harm
• Organ trafficking → life-threatening and ethically egregious
Human trafficking manifests in diverse and interconnected forms. Child trafficking leads to loss of education, long-term psychological trauma, and entrenched poverty.
Forced labour subjects victims to severe economic exploitation and hazardous working conditions, often resulting in deteriorating health. Sexual exploitation inflicts profound physical abuse and emotional damage, alongside social stigma.
Organ trafficking poses life-threatening risks and represents a grave ethical violation. Collectively, these practices undermine human capital, weaken social structures, and hinder sustainable development. These forms collectively erode human capital and social stability.
Legal and Institutional Frameworks
International Legal Instruments
Universal Declaration of Human Rights (UDHR, 1948)
The UDHR provides the normative foundation for global human rights law:
• Article 1: Affirms equality and freedom of all humans
• Article 4: Explicitly prohibits slavery and servitude
• Article 5: Prohibits torture and degrading treatment
Analytical Insight:
Human trafficking violates all three provisions simultaneously. Victims are deprived of freedom (Article 1), subjected to forced labour (Article 4), and exposed to degrading conditions (Article 5).
These align closely with Islamic prohibitions against oppression and injustice.
Palermo Protocol (2000)
This is the primary international legal instrument addressing trafficking:
• Provides the AMP definition (Act–Means–Purpose)
• Emphasises the 3Ps framework: Prevention, protection, prosecution
• Recognises victim rights and state obligations
Analytical insight:
The Protocol’s emphasis on protection and dignity parallels Islamic legal objectives, particularly the preservation of life and honour. Comparative studies show strong convergence between Islamic law and international anti-trafficking norms (Jamal, 2025).
Regional framework
African charter on human and peoples’ rights
• Article 5: Protects human dignity and prohibits exploitation
• Article 15: Guarantees equitable working conditions
Analytical insight:
The Charter contextualises human rights within African socio-cultural realities, reinforcing communal responsibility an idea that resonates with Islamic communal ethics (ummah).
National framework: Ghana 1992 Constitution of Ghana
• Article 15: Guarantees the dignity of all persons and prohibits torture or degrading treatment
• Article 16: Explicitly prohibits slavery, servitude, and forced labour
• Article 21: Guarantees fundamental human rights and freedoms, including personal liberty, freedom of movement, and constitutional safeguard against human trafficking. In particular, Article 21 affirms the right of individuals to move freely, make autonomous decisions, and live without coercion.
Human trafficking directly contravenes these rights by restricting victims’ movement, subjecting them to confinement, and denying their personal liberty through deception and force. Victims are often transported against their will and held in exploitative conditions, thereby violating their constitutional freedoms.
Consequently, trafficking not only breaches specific prohibitions under Articles 15 and 16 but also fundamentally undermines the broader human rights guarantees freedom from arbitrary restraint.
Human Trafficking Act (Act 694, as amended)
• Criminalises all forms of human trafficking, including recruitment, transportation, harbouring, and exploitation
• Provides for victim protection, rehabilitation, and reintegration through state-supported mechanisms
• Establishes institutional frameworks for investigation, prosecution, and inter-agency collaboration
Critical and normative insight:
The Act reflects Ghana’s commitment to safeguarding human dignity and aligns with international standards. However, enforcement challenges persist due to limited funding, weak institutional coordination, and low public awareness, which hinder effective implementation.
From an Islamic perspective, the provisions of Act 694 resonate strongly with core Sharīʿah principles. Islam unequivocally prohibits all forms of exploitation (ẓulm), coercion, and the commodification of human beings. Human trafficking violates the divinely ordained dignity (karāmah) of individuals, undermines justice (‘adl), and disrupts social balance. By criminalising trafficking and promoting victim protection, the Act indirectly advances the higher objectives of
Islamic law (Maqāṣid al-Sharīʿah), particularly the preservation of life, dignity, and wealth. Thus, both Islamic teachings and Ghanaian law converge in condemning trafficking as a grave moral and legal injustice.
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Children’s Act (Act 560)
• Protects children from exploitative labour and harmful practices
• Promotes access to education, welfare, and holistic development
Domestic Violence Act (Act 732)
• Addresses physical, emotional, and psychological abuse often associated with trafficking
• Provides legal remedies, protection orders, and support systems for victims
By Imam Alhaji Saeed Abdulai, Kpone
Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert
Jesus teaches, “Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.”
Light is not meant to be hidden. In Ephesians 5:8, the Bible says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
This means our faith should be visible in the way we live. Not in a loud or forceful way, but in a consistent and genuine way.
When we choose honesty, kindness, patience, and love, we are shining our light. People may not always listen to what we say, but they will see how we live.
Your Life Should Point Others to God
Jesus says, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
This is the purpose of being salt and light. It is not about drawing attention to ourselves, but about pointing people to God.
In 1 Peter 2:12, we are encouraged to live such good lives that others may see our actions and glorify God.
Our lives become a testimony. The way we treat people, the way we handle challenges, and the way we walk in love all speak loudly.Through us, others can begin to see the goodness and grace of God.
6. Being Salt and Light Requires a Living Relationship with God
We cannot live this life in our own strength.
In John 15:5, Jesus says, “Without me you can do nothing.” This reminds us that our ability to influence the world comes from our connection with Him.
As we spend time in prayer, study His Word, and walk in obedience, our lives are transformed. From that place, we begin to reflect Him naturally.
It is not about striving. It is about abiding in Him.
A Simple Reflection
To be salt and light means:
² To influence the world with Godly character
² To live differently according to God’s Word
² To shine through your daily actions
² To point others to Christ
² To remain connected to Him at all times
Conclusion
Jesus has already declared who you are. You are the salt of the earth. You are the light of the world. The question is whether you are living out that identity.
The world needs your influence. The world needs your light. In your home, your workplace, your church, and your community, God has placed you there for a reason.
As you walk with Him, your life will naturally make an impact. Shine your light,
stay true to His Word and let your life bring glory to God.
By Rev. Dr Joyce Aryee
