Jesus was questioned about fasting

JESUS WAS QUESTIONED ABOUT FASTING
EDITED BY GLENN PEASE
Mark 2:18-2218NowJohn's disciplesand the
Phariseeswere fasting. Some peoplecame and asked
Jesus, "How is it that John's disciplesand the disciples
of the Phariseesare fasting, but yours are not?"
19Jesusanswered, "How can the guests of the
bridegroom fast while he is with them? They cannot,
so long as they have him with them. 20But the time
will come when the bridegroomwill be taken from
them, and on that day they will fast. 21"No one sews a
patch of unshrunk cloth on an old garment.
Otherwise, the new piece will pull away from the old,
making the tear worse. 22And no one pours new wine
into old wineskins. Otherwise, the wine will burst the
skins, and both the wine and the wineskins will be
ruined. No, they pour new wine into new wineskins."
BIBLEHUB RESOURCES

On Fasting
Mark 2:18-20
A. Rowland
Weak brethren too often do the work of evil men. The disciples of John, who
were not hostile to our Lord, were made on this occasionthe tools of the
Pharisees,whose greatobjectwas to damage our Lord's reputation amongst
the people, and to weakenthe allegiance ofhis followers. The Baptist had
never forbidden his disciples to observe the customary fasts, and his own
ascetic life had taught them such lessons ofself-denialthat they readily
observedthem, especiallyat a time like this, when he was languishing in
prison. Sore and sensitive in heart as they were, it was easyfor the Pharisees
to suggestthat Jesus owedmuch to their teacher's testimony; that he had
professedlybeen John's Friend and Fellow-worker;that he was doing nothing
whateverto effecthis deliverance;that he did not even fast for grief because
of his imprisonment, but was enjoying socialfestivity in the house of a
publican. But although the design of the Phariseeswas to convict our Lord of
disregardof national tradition and pious custom, and to condemn him for
forgetfulness of his imprisoned friend, they only succeededin educing a
complete justification of his conduct, and the announcement of a noble
principle which we have to consider, viz. that religious observances are only
acceptable to God when they are the natural outcome of the religious life of
him who offers them. In this passagewe see the following facts: -
I. HYPOCRISYIS CONDEMNED. John's disciples were not guilty of this
offensive sin. No doubt their fasting was, at this time, a true expressionof
inward grief; and was on other occasions usedby them as a means of spiritual
discipline. Our Lord does not imply that they were hypocritical, but asserts
that his own disciples would be, if they outwardly joined in a fast which would
be an untrue representationof their present feeling. Hopeful and jubilant in
the presence oftheir Lord, his disciples could not fast, and would be wrong to
do so. This tacitly condemns all fasts which arise from improper or untrue
motives, or which are outwardly kept at the dictation of others. The principle,
however, is of generalapplication, teaching us that, under the new

dispensation, no outward manifestation of devotion is acceptable to God,
exceptas it is true to the inward feeling of the worshipper. The sin of unreality
was often rebuked by the prophets, and still more vigorously by John the
Baptist and by our Lord; indeed, the sternestwords ever uttered by Christ
were levelled againstthe unreal, insincere, and hypocritical Pharisees. From
that sin he would save his disciples, and therefore assertedthat as their
inward condition did not lead them to fasting, a fast would at that time be
unnatural and perilous. Be you who or what you may, be real and true before
God and man. "If thine eye be single, thy whole body shall be full of light."
II. EXTERNALISM IS REBUKED. By externalism we mean the putting of
external religious ceremonies in the place of spiritual acts of worship. We
distinguish this decisivelyfrom hypocrisy, as the words are by no means
interchangeable - some of the Pharisees,for example, being thoroughly
sincere. But many rites enjoined under the old dispensation, which were
meant to have spiritual significance and to give utterance to soul-longings, had
become mere husks in which the kernel had rotted. Sacrifices were offered
without sense ofguilt; washings were frequent, even to absurdity, but did not
express conscious uncleanness ofsoul; alms were largelygiven, but without
generosity;fasts were observedwithout any humiliation of soul before God.
Religionhad become mechanicaland soulless, and from that curse Christ
would save his disciples. Hence he commended the mite of the widow, and not
the large gifts of the wealthy; he chose his friends not from the priests in the
temple, but from peasants in Galilee;he discernedfaith not in the long
prayers recitedby the Pharisees, but in the secretpetition of the trembling
woman who only durst touch the hem of his garment. To him the unuttered
sigh was a prayer, the generous purpose an alms-deed, and a holy aspiration
was an evening sacrifice. So here he taught that fasting was not a rite of any
value in itself, and that self-inflicted penance was not as such pleasing to God.
(Apply this to what is similar in our days.)

III. FREEDOM IS PROCLAIMED. He who condemned fasting and all other
rites and ceremonies, whenput in a wrong place, allowedany of these to be
used by his disciples when they naturally and truly expressedtheir inward
spiritual life. When, for example, the Bridegroomwas takenaway, when the
shadow of Calvary's cross restedonthem, they fasted; for they had no heart
to do anything else. But when the Resurrectionmorning dawned, and the
gates ofthe grave were opened, and the Bridegroomcame back to his waiting
bride, to fulfill the promise, "I am with you always," then, and on the day of
Pentecost, they could not fast. If now there are times when to our doubting
minds the heavenly Bridegroomseems far away; if now we ever feel that
temporary abstinence from food, or from pleasure, or from work, would help
our spiritual life, - then let us fast;but even then let us do so in remembrance
of the words, "Thou when thou fastest, anointthy head, and washthy face,
that thou appear not unto men to fast." In regard to this and all other
ceremonies, "Ye, brethren, are called unto liberty, only use not that liberty for
an occasionto the flesh, but by love serve one another."
IV. JOYFULNESS IS INCULCATED. In this respectthe practices ofour
Lord presented a striking contrastto those of John or of the Pharisees. Here
he justifies his disciples, as formerly he had defended himself, against
aspersions castupon them for joining in socialfestivity. Appealing to the
consciencesofhis questioners, and alluding to the last words of testimony
their master had uttered concerning himself (John 3:29), he asked, "Canthe
sons of the bridechamber mourn, while the bridegroom is with them?" We
ought to be so glad because ofour relation to Christ, because ofhis constant
presence and undying love, that, like Paul, we can be "joyful in tribulations
also," and sing God's praise in the darkness of a prison. - A.R.
Biblical Illustrator
And the disciples of John and of the Phariseesusedto fast.

Mark 2:18-20
Fasting useful or baneful, according to circumstances
D. Davies, M. A., Quesnel.
Men of opposing faiths are often united by a common scare. Theyare more
zealous for religious custom than for the interests of truth. Jesus here puts
fasting on its true basis.
I. FASTING HAS NO MORAL VALUE IN ITSELF. The appetite may have
to be denied from prudential motives, and then fasting becomes a duty. But
asceticism, per se, is not a virtue. It is the negation of a vice, but it may be the
seedof twenty others, e.g., pride, self-righteousness.
II. PRESCRIBEDFASTING MAY BE INJURIOUS AND ROB THE
PRACTICE OF ITS REAL VALUE.
III. FASTING IS IMPOSED BY SORROWFULEVENTS. A natural instinct
indicates its fitness.
IV. BENEFICIALFASTING COMES FROM HEAVENLY FEASTING. It is
the time for specialactivities of the soul. The best rule is — so far as fasting
helps you in the elevationand improvement of your highestnature, adopt it;
so far as it is injurious to this, avoid it.
(D. Davies, M. A.)
I. The envious are more busied in censuring the conduct of others, than in
rectifying their own. This is one vice belonging to a Pharisee, and which is
very common.

II. It is another, to desire that everyone should regulate his piety by ours, and
embrace our particular customs and devotions.
III. It is a third, to speak of others, only that we may have an opportunity to
speak of and to distinguish ourselves. It is very dangerous for a man to make
himself remarkable by such devout practices as are external and singular,
when he is not firmly settledand rooted in internal virtues, and, above all, in
humility.
(Quesnel.)
Fasting
R. Glover.
Fasting is one of the forgotten virtues, from the neglectof which probably we
all suffer. The practice grew from a desire to keepdown all grossnessof
nature; to give the soul a better chance in its conflict with the body. The more
the appetite is indulged, the less the soul can actwith energy, and the more the
man shrinks from self-denial. Gluttony spoils sanctity, while self-denialin
food and drink aids it. Accordingly, God ordained fasting, and His people
have, in most ages, practisedit. But in the nature of things it yielded most
advantage when it was
(1)occasional,
(2)voluntary, and
(3)private.

(R. Glover.)
Fasting determined by inward sentiment
De Witt S. Clark.
Christ's answerto the Pharisees'objectionis one of those clearand
unanswerable statements of truth which, like a flash, light up the whole dark
confusedrealm of obligation, where so many stumble sadly and hopelessly.
Can you not see that what is within must determine that which is without?
The law of appropriateness is supreme in the moral and religious sphere as in
the material.
(De Witt S. Clark.)
Routine fasting formal
De Witt S. Clark.
An aroused, loving, penitent nature will express itself; but a set series of
motions will not quicken the torpid spirit. They are like empty shells, in which
the life has died, or out of which it has crept. They are curiosities. The hermit
crab may tenant in them; and thence come the useless prayers, the
languishing hosannas, the wearyexhortations, while the world rallies the
Church as to the reality of the God it worships.
(De Witt S. Clark.)
Fasting
C. Hodge.
I. ITS NATURE. Fasting in a religious sense is a voluntary abstinence from
food for a religious purpose.

II. ITS OBLIGATIONS.
III. BENEFITS OF FASTING.
1. There is a scriptural, a psychological, a moral and religious ground for
fasting.(1)Eachact of self-denial, the refusalto gratify the lusts of the flesh,
even when natural and proper, is an assertionofthe supremacyof the soul
over the body, and tends to strengthen its authority.(2) It is a generallaw of
our nature that the outward should correspondwith the inward. No man can
maintain any desired state of mind while his bodily condition and acts are not
in accordance. He cannot be sorrowful in the midst of laughter.
2. There is also the further ground of experience and the example of God's
people. All eminently pious persons have been more or less addicted to this
mode of spiritual culture.(1) It must, however, be sincere. The hypocritical
fasting of the Pharisees is at once hateful and destructive.(2)It must be
regardedas simply a means and not an end.(3) It must be left free.
(C. Hodge.)
Why the disciples of Christ did not fast
Expository Discourses.
Christ went in the face of many Jewishcustoms and prejudices.
I. The Jews, as a nation and church, had many fasts.
II. The disciples of John fasted often.

III. The Pharisees andtheir disciples fasted often — twice in the week, the
secondand fifth day. Their real state of mind contrastedwith this exercise.
How reasonstaggers in the things of God.
IV. These parties naturally complained of the disciples of Christ for not
fasting.
1. Fasting seemedso essential.
2. They attributed the conduct of the disciples of Christ to Christ Himself.
3. In this instance, Christ gave His sanctionand defence to the conduct of His
disciples. His vindication was: — He was with them — they were joyful,
fasting not suited, etc. He would leave them — they would be sorrowful,
fasting then suitable.This view enforced by two comparisons.
1. Christ sanctions fasting.
2. The time for fasting should be decidedby the fact of Christ's presence or
absence. Beware ofattaching too much importance to forms.
(Expository Discourses.)
The ceremonialobservancesofthe Christian life

J. S. Exell, M. A.
I. THAT THE SAME CEREMONIALOBSERVANCESMAY BE
ADVOCATED BY MEN OF STRANGELYDIFFERENTCREEDS AND
CHARACTER, ANIMATED BY VARIED MOTIVES. "And the disciples of
John and of the Phariseesusedto fast; and they come and sayunto Him, Why
do the disciples of John and of the Pharisees fast, but Thy disciples fast not?"
1. That weak, but well-meaning, men may be led astray in their estimate of the
ceremonialof the Christian life by proud and crafty religionists.
2. That men of varied creed, character, and conduct may be found contending
for the same ceremonialof the Christian life.
3. That even goodmen are often found in open hostility because oftheir
varied opinions in reference to the mere ceremonialof the Christian life.
II. THAT MEN MAY BE SO MINDFUL OF THE CEREMONIAL
OBSERVANCESOF THE CHRISTIAN LIFE AS TO NEGLECT THE
GREATER TRUTHS EMBODIEDAND SIGNIFIED.
1. Men are in danger of neglecting the deepertruths of the Christian
ceremonialbecause they are generally lacking in the habit of penetrating its
unseen and hidden meanings.
ceremonialbecause they are lacking in the pure sympathy needful to such
discovery.

ceremonialbecause they are lacking in that diligence needful to such
discovery.
III. THAT MEN SHOULD REGULATE THE CEREMONIAL
OBSERVANCESOF THE CHRISTIAN LIFE ACCORDING TO THE
MORAL EXPERIENCESOF THE SOUL. "And Jesus saidunto them, can
the children of the bride chamber fast while the Bridegroomis with them?"
1. That Christ is the Bridegroomof the soul. Christ had just revealed Himself
as the GreatPhysician of the soul. But this is a more endearing and
condescending revelationof Himself. He loves the soul of man. He seeksto be
wedded to and to endow it with all His moral wealth. This is a close union.
2. That the absence or presence ofChrist the Bridegroomdetermines largely
the emotions of the soul.
3. That the emotions of the soul, as occasionedby the absence orpresence of
the Divine Bridegroom, must determine the ceremonialof the Christian
life.Lessons:
1. That the moral charactercannotbe infallibly judged by an attention to the
outward ceremony of the Christian life.
2. That if we would cultivate true moods of joy, we must seek habitual
communion with Chris.

3. That the feeling of the soul must determine the religious ceremonyof the
hour.
(J. S. Exell, M. A.)
The secretofgladness
Dr. McLaren.
I. THE BRIDEGROOM.The singular appropriateness in the employment of
this name by Christ in the existing circumstances.The Masterof these very
disciples had said "He that hath the bride is the bridegroom," etc. Our Lord
reminds them of their own Teacher's words, and so He would sayto them, "In
your Master's ownconception of what I am, and of the joy that comes from
My presence, youhave an answerto your question." We cannot but connect
this name with a whole circle of ideas found in the Old Testament;the union
betweenIsraeland Jehovahwas representedas a marriage. In Christ all this
was fulfilled. See here Christ's self-consciousness;He claims to be the
Bridegroomof humanity.
II. THE PRESENCE OF THE BRIDEGROOM. Are we in the dreary period
when Christ "is taken away"? The time of mourning for an absentChrist was
only three days. "Lo, I am with you alway." We have lost the manifestationof
Him to the sense, but have gained the manifestation of Him to the spirit. The
presence is of no use unless we daily try to realize it.
III. THE JOY OF THE BRIDEGROOM'SPRESENCE.Whatwas it that
made these rude lives so glad when Christ was with them? The charm of
personalcharacter, the charm of contactwith one whose lips were bringing to
them fresh revelations of truth. There is no joy in the world like that of
companionship, in the freedom of perfectlove, with one who everkeeps us at
our best, and brings the treasure of ever fresh truth to the mind. He is with us
as the source of our joy, because He is the Lord of our lives, and the absolute

Commander of our wills. To have one present with us whose loving word it is
delight to obey, is peace and gladness. He is with us as the ground of perfect
joy because He is the adequate objectof all our desires, and the whole of the
faculties and powers of a man will find a field of glad activity in leaning upon
Him, and realizing His presence. Like the apostle whom the old painters loved
to represent lying with his happy head on Christ's heart, and his eyes closedin
tranquil rapture of restful satisfaction, so if we have Him with us and feel that
He is with us, our spirits may be still, and in the greatstillness of fruition of all
our wishes and the fulfilment of all our needs, may know a joy that the world
can neither give nor take away. He is with us as the source of endless gladness
in that He is the defence and protectionfor our souls. And as men live in a
victualled fortress, and care not though the whole surrounding country may
be swept bare of all provision, so when we have Christ with us we may feel
safe, whatsoeverbefalls, and "in the days of famine we shall be satisfied." He
is with us as the source of our perfectjoy because His presence is the kindling
of every hope that fills the future with light and glory. Dark or dim at the best,
trodden by uncertain shapes, casting many a deep shadow over the present,
that future lies, exceptwe see it illumined by Christ, and have Him by our
side. But if we possessHis companionship, the present is but the parent of a
more blessedtime to come; and we canlook forward and feel that nothing can
touch our gladness, becausenothing cantouch our union with our Lord. So,
dear brethren, from all these thoughts and a thousand more which I have no
time to dwell upon, comes this one greatconsideration, that the joy of the
presence ofthe Bridegroomis the victorious antagonistof all sorrow — "Can
the children of the bride chamber mourn," etc. The Bridegroom limits our
grief. Our joy will often be made sweeterby the very presence of the
mourning. Why have so many Christian men so little joy in their lives? They
look for it in wrong places. It cannotbe squeezed out of worldly ambitions. A
religion like that of John's disciples and that of the Phariseesis poor; a
religion of laws and restrictions cannot be joyful. There is no wayof men
being happy exceptby living near the Master. Joy is a duty.
(Dr. McLaren.)

The presence ofthe Bridegrooma solace in grief
Dr. McLaren.
And we have, over and above them, in the measure in which we are
Christians, certain specialsources ofsorrow and trial, peculiar to ourselves
alone;and the deeperand truer our Christianity the more of these shall we
have. But notwithstanding all that, what will the felt presence ofthe
Bridegroomdo for these griefs that will come? Well, it will limit them for one
thing; it will prevent them from absorbing the whole of our nature. There will
always be a Goshenin which there is light in the dwelling, howevermurky
may be the darkness that wraps the land. There will always be a little bit of
soil above the surface, howeverweltering and wide may be the inundation that
drowns our world. There wilt always be a dry and warm place in the midst of
the winter; a kind of greenhouse into which we may get from out of the
tempest and the fog. The joy of the Bridegroom's presence willlast through
the sorrow, like a spring of fresh waterwelling up in the midst of the sea. We
may have the salt and the sweetwaters mingling in our lives, not sent forth by
one fountain, but flowing in one channel.
(Dr. McLaren.)
A cheerful type of religion
Dr. McLaren.
There is a cry amongstus for a more cheerful type of religion. I re-echo the
cry, but am afraid that I do not mean by it quite the same thing that some of
my friends do. A more cheerful type of Christianity means to many of us a
type of Christianity that will interfere less with any amusements; a more
indulgent doctor that will prescribe a less rigid diet than the old Puritan type
used to do. Well, perhaps they went too far; I do not care to deny that. But the
only cheerful Christianity is a Christianity that draws its gladness from deep
personalexperience of communion with Jesus Christ.

(Dr. McLaren.)
Liberty and discipline
Horace Bushnell, D. D.
It is one of the honourable distinctions of Christ's doctrine that He is never
taken, as men are, with a half-truth concerning a subject. If there is, for
example, a free element in Christian life and experience, and also a restrictive
side, He comprehends both and holds them in a true adjustment of their
offices and relations. His answerto John's disciples amounts to this Liberty
and discipline, movement from God's centre, and movement from our own
sanctifiedinclination and self-compelling will, are the two greatfactors of
Christian life and experience. It is obvious that both these conceptions may be
abused, as they always are when takenapart; but let us find now how to hold
with Christ the two sides at once. There is then —
I. A RULING CONCEPTION OF THE CHRISTIAN LIFE WHICH IS
CALLED HAVING THE BRIDEGROOM PRESENT;A STATE OF RIGHT
INCLINATION ESTABLISHED, IN WHICH THE SOUL HAS
IMMEDIATE CONSCIOUSNESS OF GOD AND IS SWAYED IN LIBERTY
BY HIS INSPIRATIONS. The whole aim of Christianity is fulfilled in this
alone. Discipline, self-regulation, carriedon by the will, may be wanted, as I
shall presently show. But no possible amount of such doings can make up a
Christian virtue. Everything in Christianity goes forthe free inclination. Here
begins the true nobility of God's sons and daughters — when their inclination
is wholly to goodand to God. The bridegroom joy is now upon them because
their duty is become their festivity with Christ.
II. WHAT THEN IS THE PLACE OR VALUE OF THAT WHOLE SIDE OF
SELF-DISCIPLINE WHICH CHRIST HIMSELF ASSUMES THE NEED
OF, WHEN THE BRIDEGROOM IS TO BE TAKEN AWAY. There is, I
undertake to say, one generalpurpose or office in all doings of will, on the
human side of Christian experience, viz., the ordering of the soul in fit

position for God, that He may occupy it, have it in His power, swayit by His
inspirations. No matter what the kind of doing to which we are called — self.
government, self-renunciation, holy resolve, or steadfastwaiting — the end is
the same, the getting in position for God's occupancy. As the navigatorof a
ship does nothing for the voyage, save whathe does by setting the ship to
course and her sails to the wind, so our self-compelling discipline is to set us in
the wayof receiving the actuating impulse of God's will and character. All
that we can do is summed up in self-presentationto God, hence the call to
salvationis "Come." And as it is in conversion, so it is of all Christian doings
afterward. If, by reasonof a still partial subjectionto evil, the nuptial day of a
soul's liberty be succeededby a void, dry state, the disciple has it given him to
prepare himself for God's help by clearing awayhis idols, rectifying his
misjudgments, staying his resentments and grudges, and mortifying his
appetites. There will be a certain violence in the fight of his repentances. Let
none objectthat all such strains of endeavourmust he without merit because
they are, in one sense, without inclination. Holy Scripture commands us to
serve, when we cannot reign. Do we "mortify our members," "pluck out our
right eye," by inclination? Let us specify some humbler matters in which it
must be done.
1. How greata thing for a Christian to keeplife, practice, and business in the
terms of order.
2. A responsible way has the same kind of value; a soulthat stays fast in
concernfor the Church, for the salvationof men, for the goodof the country,
is ready for God's best inspirations.
3. Openness and boldness for God is an absolute requisite for the effective
revelation of God in the soul.

4. Honesty, not merely commercial, but honesty engaging to do justice
everywhere, every way, every day, and speciallyto God's high truth and God.
I could speak of yet humbler things, such as dress and society. These are
commonly put outside the pale of religious responsibility. And yet there is how
much in them to fix the soul's position towards God! But what of fasting? The
very thing about which my text is concerned. Does it belong to Christianity? I
think so. Christ declaredthat His disciples should fast when He was gone, He
beganHis greatministry by a protractedfast, and He discourses ofit just as
He does of prayer and alms. A certain half-illuminated declamationagainst
asceticismis a greatmistake of our time. An asceticismbelonging to
Christianity is described when an apostle says:"I exercise myself to have a
consciencevoid of offence." If we cannot find how to bear an enemy, if we
recoilfrom sacrifices laidupon us, we shall emulate the example of
Cromwell's soldiers, who conquered first in the impassive state, by fasting and
prayer, and then, sailing into battle as men iron-clad, conquered their
enemies;or those martyrs who could sing in the crisp of their bodies because
they had trained them to serve. But none should ever go into a fast when he
has the Bridegroomconsciouslywith him, and it must never amount to a
macerationof the body — never be more frequent than is necessaryto
maintain, for the long run of time, the clearest, healthiestconditionof mind
and body. There ought to be a fascinationin the severities of this rugged
discipline. Our modern piety, we feel, wants depth and richness, and it cannot
be otherwise, unless we consentto endure some hardness. To be merely wooed
by grace, and tenderly dewed by sentiment, makes a Christian mushroom, not
a Christian man. So much meaning has our Master, when charging it upon us,
againand again, without our once conceiving possiblywhat depth of meaning
He would have us find in His words. "Deny thyself take up thy cross and
follow Me."
(Horace Bushnell, D. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
(18-22)And the disciples of John. . . . used to fast.—Better, were fasting. See
Notes on Matthew 9:14-17. The only difference in detail betweenthe two
accounts is that in St. Matthew the disciples of John are more definitely
specifiedas being the questioners.
BensonCommentary
Mark 2:18-22. The disciples of John and of the Phariseesusedto fast — The
evangelisthere relates another occurrence, whichhappened while Jesus was
in Levi’s house, and bore some resemblance to the former. But of this see the
notes on Matthew 9:14-17, where the whole passageoccurs.
Matthew Henry's Concise Commentary
2:18-22 Strict professors are apt to blame all that do not fully come up to their
own views. Christ did not escapeslanders;we should be willing to bear them,
as well as careful not to deserve them; but should attend to every part of our
duty in its proper order and season.
Barnes'Notes on the Bible
And the disciples of John and of the Phariseesusedto fast - Were accustomed
often to fast. Compare Luke 5:33; Luke 18:12.
And they come and say - The disciples of John come, Matthew 9:4.
Jamieson-Fausset-BrownBible Commentary
Mr 2:18-22. DiscourseonFasting. ( = Mt 9:14-17;Lu 5:33-39).
See on [1409]Lu5:33-39.

Matthew Poole's Commentary
Ver. 18-22. See Poole on"Matthew 9:14", and following verses to Matthew
9:17. The sum of all teachethus:
1. That fasting is an exercise suitedto afflictive dispensations ofProvidence,
and ought to be proportioned to its season.
2. That new converts are not to be discouragedby too severe exercisesof
religion, but to be trained up to them by degrees.
Gill's Exposition of the Entire Bible
And the disciples of John and of the Phariseesusedto fast,.... Or "were
fasting";perhaps that very day, and so were the more displeasedat this
entertainment, Matthew had made for Christ and his disciples, and at their
being at it; or fasting was usual with them: they fastedoften, both John's
disciples, and the disciples of the Pharisees,orthe Pharisees themselves;so the
Vulgate Latin reads: of their frequent fasting; see Gill on Matthew 9:14,
and they came:both the disciples of John, Matthew 9:14, and the Scribes and
Pharisees,Luke 5:30,
and sayunto him, why do the disciples of John and of the Phariseesfast, but
thy disciples fastnot? See Gill on Matthew 9:14.
Geneva Study Bible

{3} And the disciples of John and of the Pharisees usedto fast: and they come
and sayunto him, Why do the disciples of John and of the Pharisees fast, but
thy disciples fastnot?
(3) The superstitious and hypocrites rashly put the sum of godliness in matters
which do no matter, and are reprehended for three reasons. First, by not
considering what every man's strength is able to bear, they rashly make all
sorts of laws concerning such things, without any discretion.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Mark 2:18-22. See on Matthew 9:14-17. Comp. Luke 5:33-38.
καὶ ἦσαν … νηστεύοντες]consideredby Köstlin, p. 339, as meaningless and
beside the question, is takenby the expositors as an “archaeological
intimation” (de Wette, comp. Fritzsche). There is nothing to indicate its being
so (how entirely different it is with Mark 7:3 f.!); we should at leastexpect
with νηστεύοντες some such generaladdition as πολλά (Matthew 9:14). It is to
be explained: And there were the disciples of John, etc., engagedin fasting
(just at that time). This suggestedtheir question. This view is followedalso by
Bleek and Holtzmann, the latter thinking, in the case ofJohn’s disciples, of
their fasting as mourners on accountof the loss oftheir master,—a view for
which Mark 2:19 does not serve as proof.
ἔρχονται κ.τ.λ.]Both, naturally by means of representatives from among
them. The text does not yield anything else;so we are neither to understand
the questioners of Mark 2:16 (Ewald, Hilgenfeld), nor mentally to supply τινές
(Weisse, Wilke). In Matthew the disciples of John ask the question, and this is
to be regardedas historically the case (seeon Matthew 9:17, Remark).

οἱ μαθηταὶ Ἰωάννου κ.τ.λ.]Notinappropriate, but more definite and more
suited to their party-interest than ἡμεῖς (in opposition to de Wette).
σοί] might be the dative (the disciples belonging to Thee), see Bernhardy, p.
89; Kühner, II. p. 249. But in accordancewith the use—frequentalso in the N.
T.—ofthe emphatic σός, it is to be taken as its plural. Comp. Luke 5:33.
Mark 2:19. ὅσον χρόνονκ.τ.λ.]superfluous in itself, but here suited to the
solemn answer. Comp. Bornemann, Schol. in Luc. p. xxxix.
μεθʼ ἑαυτῶν] in the midst of themselves.
Mark 2:20. ἐν ἐκείνῃ τῇ ἡμέρᾳ] Not a negligence (de Wette)or impossibility of
expression(Fritzsche), but: τότε is the more generalstatementof time: then,
when, namely, the case ofthe taking awayshall have occurred, and ἐν ἐκείνῃ
τῇ ἡμέρᾳ, is the specialdefinition of time subordinate to the τότε:on that day,
ἐκεῖνος having demonstrative force and consequently a tragic emphasis (on
that atra dies!). Comp. Bernhardy, p. 279. If the plural were again used, the
time previously designatedby ἐλεύσ. δὲ ἡμέραι would be once more expressed
on the whole and in general, and that likewise with solemnity, but not the
definite particular day. Aptly, moreover, Bengelremarks:“Dies unus
auferendi sponsi, dies multi ejusdem ablati et absentis.” The Lord from the
beginning of His ministry had made Himself familiar with the certainty of a
violent death. Comp. John 2:19.
Mark 2:21. εἰ δὲ μή] In the contrary case, evenaftera negative clause,
Buttmann, neut. Gr. p. 336 [E. T. 392], and see on 2 Corinthians 11:16.

The correctreading: αἴρει ἀπʼ αὐτοῦ τὸ πλήρωμα τὸ καινὸντοῦ παλαιοῦ (see
the criticalremarks), is to be explained: the new patch of the old (garment)
breaks awayfrom it. See on Matthew 9:16 f. The Recepta signifies:his new
patch (that which is put on by him) breaks awayfrom the old garment.
According to Ewald, αἱρεῖ ἀφʼ ἑαυτοῦ oughtto be read (following B, which,
however, has the ἀφʼ ἑαυτοῦ afterτὸ πλήρωμα), and this is to be interpreted:
“thus the new filling up of the old becomes ofitself stronger.” He compares
the phrase ὁ λόγος αἱρεῖ (ratio evincit, Polyb. vi. 5. 5; comp. also Herod. ii. 33;
Plat. Crit. p. 48 C, al.), the meaning of which (reasonteaches it) is, however,
here foreign to the subject.
Mark 2:22. A combination from Matthew and Luke is here containedonly in
the interpolated Recepta. Seethe criticalremarks.
As to the form ῥήσσω insteadof ῥήγνυμι, see Ruhnken, Ep. crit. I. p. 26.
Expositor's Greek Testament
Mark 2:18-22. Fasting (Matthew 9:14-17, Luke 5:33-39).
Cambridge Bible for Schools andColleges
18. the disciples of John] The contrastbetweentheir Masterin prison and
Jesus atthe feastcould not fail to be felt. Perhaps the Pharisees hadsolicited
them to make common cause with themselves in this matter. Their rigorous
asceticismofferedvarious points of contactbetweenthem and the disciples of
the Baptist
used to fast] The Jews were wontto fast on Thursday because onthat day
Moses was saidto have re-ascendedMount Sinai; on Monday because onthat

day he returned. Comp. the words of the Pharisee, Luke 18:12, “I fast twice in
the week.”Perhaps this feasttook place on one of their weeklyfasts.
Bengel's Gnomen
Mark 2:18. Νηστεύοντες, fasting)This seems here to imply both their custom
and their actualfasting at that present time; comp. note on Matthew 9:14.
Pulpit Commentary
Verse 18. - The first sentence ofthis verse should be rendered thus: And the
disciples of John and the Pharisees were fasting (ῆσαννηστεύ´οντες). In all the
synoptic Gospels we find this incident following closelyupon what goes before.
It is not improbable that the Pharisees andthe disciples of John were fasting
at the very time when Matthew gave his feast. This was not one of the fasts
prescribed by the Law; had it been so, it would have been observed by our
Lord. There were, however, fasts observedby the Pharisees whichwere not
required by the Law; there were two in particular of a voluntary nature,
mentioned by the Pharisee (Luke 18:12), where he says, "I fast twice in the
week."It was a custom, observed by the stricterPharisees, but not of legal
obligation. It was not correctto say, but thy disciples fast not. They fasted, no
doubt, but in a different spirit; they did not fastto be seenof men - they
followedthe higher teaching of their Master. It is remarkable to find the
disciples of John here associatedwith the Pharisees. Johnwas now in prison
in the fort of Machaerus. Itis possible that jealousyof the increasing influence
of Christ may have led John's disciples to associate themselveswith the
Pharisees.The point of this particular attack upon Christ was this: It is as
though they said, "You claim to be a new teachersent from God, a teacherof
a more perfect religion. How is it, then, that we are fasting, while your
disciples are eating and drinking?" The disciples of John more especiallymay
have urged this out of zeal for their master. Such an unworthy zealis too often
seenin goodmen, who love to prefer their own leader to all others, forgetting

the remonstrance ofSt. Paul, "While there is amongstyou strife and
contention, are ye not carnal, and walk after the manner of men?" Mark 2:18
Vincent's Word Studies
And of the Pharisees
But the of is wrong. Readas Rev., John's disciples and the Pharisees.
Used to fast (ἦσαν νηστεύοντες)
The A. V. refers to the factas a custom; but Mark means that they were
observing a fast at that time. Hence the use of the participle with the finite
verb. Rev., correctly, were fasting. The threefold repetition of the word.fastis
characteristic ofMark. See Introduction.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Mark 2:18 John's disciples and the Pharisees were fasting;and they came
and said to Him, "Why do John's disciples and the disciples of the Pharisees
fast, but Your disciples do not fast?"

NET Mark 2:18 Now John's disciples and the Pharisees were fasting. So they
came to Jesus and said, "Why do the disciples of John and the disciples of the
Pharisees fast, but your disciples don't fast?"
GNT Mark 2:18 Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι
νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ, Διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ
οἱ μαθηταὶ τῶνΦαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν;
NLT Mark 2:18 Once when John's disciples and the Pharisees were fasting,
some people came to Jesus and asked, "Whydon't your disciples fast like
John's disciples and the Pharisees do?"
KJV Mark 2:18 And the disciples of John and of the Pharisees usedto fast:
and they come and sayunto him, Why do the disciples of John and of the
Pharisees fast, but thy disciples fast not?
ESV Mark 2:18 Now John's disciples and the Pharisees were fasting. And
people came and said to him, "Why do John's disciples and the disciples of the
Pharisees fast, but your disciples do not fast?"
NIV Mark 2:18 Now John's disciples and the Pharisees were fasting. Some
people came and askedJesus, "How is it that John's disciples and the disciples
of the Pharisees are fasting, but yours are not?"
ASV Mark 2:18 And John's disciples and the Pharisees were fasting:and
they come and sayunto him, Why do John's disciples and the disciples of the
Pharisees fast, but thy disciples fast not?

CSB Mark 2:18 Now John's disciples and the Pharisees were fasting. People
came and askedHim, "Why do John's disciples and the Pharisees'disciples
fast, but Your disciples do not fast?"
John's disciples:Mt 9:14-17 Lu 5:33-39
Why do John's disciples:Mt 6:16,18 23:5 Lu 18:12 Ro 10:3
ParallelPassagesMt. 9:14–17;Mk 2:18–22;Lk 5:33–39
Matthew 9:14+ Then the disciples of John came to Him, asking, “Whydo we
and the Pharisees fast, but Your disciples do not fast?”
Luke 5:33+ And they saidto Him, “The disciples of John often fast and offer
prayers, the disciples of the Pharisees also do the same, but Yours eat and
drink.”
Another way to look at Mark 2:18-22 is three illustrations using pairs of
things that do not mix, all pointing out that the old way of Judaism does not
mix with the new way of the Gospel.
First Illustration -- Feasting and Fasting (Mk 2:18-20)
SecondIllustration -- New patch on Old garment (Mk 2:21)
Third Illustration -- New/oldWine in new/old wineskins (Mk 2:22)
JESUS'DISCIPLES NOT
FASTING BUT FEASTING

Evans points out that "Controversyover Jesus’teaching and style of ministry
is growing. He provoked controversywhen he healed the paralyzed man and
assuredhim that his sins were forgiven (Mark 2:1–12). Jesus provokedmore
controversywhen he was observedeating with sinners (Mark 2:15–17). He
and his disciples now face criticism for not fasting, a criticism that has been
accentuatedby falling right on the heals of the dinner party in the previous
passage. Sabbathcontroversieswill follow (in Mark 2:23–28 and 3:1–6)."
(BKBC)
Jesus’response to their question is that the NEW way (His way) and the OLD
way (the wayof John and the Pharisees)simply do not mix. And so in Mark
2:18-22 Jesus gives three illustrations which depict the contrastbetweenthe
NEW and the OLD, the NEW representedby the coming of God’s kingdom
inaugurated by Jesus (Lk 16:16)and the OLD representedby the religion of
Judaism practicedby the Pharisees. (1)First Illustration -- Feasting and
Fasting (Mk 2:18-20)(2) SecondIllustration -- New patch on Old garment
(Mk 2:21) (3) Third Illustration -- New/oldWine in new/old wineskins (Mk
2:22)
John's disciples and the Pharisees were fasting - Were is in the imperfect tense
and fasting in presenttense vividly depicting fasting as their frequent/habitual
practice which fits with Luke's descriptionthat they "often (occurring at
frequent intervals) fastand offer prayers." (Lk 5:33+)Only Luke mentions
"offerprayers." The point is that the disciples "made a practice of fasting."
The zealous Jews fastedtwice a week on Monday and Thursday (cf Lk
18:12+). John's disciples refers to those men who followedJohn the Baptist.
While we cannotbe dogmatic, this event seems to logicallyfollow the
preceding descriptionof the banquet at Matthew's house, where the disciples
of Jesus were eating and clearlynot fasting. This context would be a perfect
segue leading to the question of why Jesus'disciples not fast? Luke's parallel
version also suggests thattheir question follows the banquet. In other words,

immediately after Jesus'declarationin Lk 5:32+ “I have not come to call the
righteous but sinners to repentance” Luke writes "And they said to Him,
“The disciples of John often fastand offer prayers, the disciples of the
Pharisees also do the same, but Yours eat and drink.” (Lk 5:33+). Some have
proposedthat the banquet at Matthew's house occurredon one of the weekly
fast days which were usually the secondand fifth days of the week forthe
stricter Jews. If that is the case, it helps explain why they immediately
question Jesus about why His disciples were not fasting.
Disciples (3101)see note onmathetes
All three synoptic accounts include the fact that the Pharisees were fasting,
which is very important in interpreting this section. As we have seen, the
Pharisees were practicing a religion of ritual, a religion of externals, a religion
basedon law, a religion of works aimed at fostering self-righteousness,allof
this diametrically in contrastto the "religion" which Jesus brought, which
was one of relationship (with God), of internals (heart change), of grace (not
law), and of faith in Jesus with imputation of His righteousness.The Pharisees
practice was "bad news," while Jesus introduced a "religion" of "goodnews."
One is reminded of the statement in Hebrews 8:13+ "WhenHe said, “A new
covenant,” He has made the first obsolete. Butwhatever is becoming obsolete
and growing old is ready to disappear." The ritualistic practices ofthe
Pharisees were aboutto disappear!
It might seemsurprising to see the disciples of John on the same side as the
Pharisees in criticizing Jesus. Why do I say that? Clearly John was no favorite
of the Pharisees,forhe had sternly castigatedthe Pharisees calling them a
"brood of vipers" (Mt 3:7+), commanding them to "bear fruit in keeping with
repentance," (M 3:8+) and not to think they were safe from hell because they
had Abraham as their physical father (Mt 3:9+)! And yet here we see these
two somewhatdiscordantgroups of disciples seemto be "strange bed-fellows"

so to speak!Even though John's ministry was preparatory for Jesus'ministry,
it was still different from that of Jesus, as Jesus Himselfalludes to declaring
that "Johncame neither eating nor drinking, and they say, ‘He has a demon!’
19 “The Son of Man came eating and drinking, and they say, ‘Behold, a
gluttonous man and a drunkard, a friend of tax collectors andsinners!’ Yet
wisdom is vindicated by her deeds.” (Mt 11:18-19)Craig Blomberg explains
this difference betweenJohn and Jesus this way noting that "Preparationfor
the Messiah’scoming required repentance and a certainausterity, but now
the time for joy has arrived. Neither the Pharisees norJohn’s disciples were
wrong in fasting as a prelude to the reception of spiritual blessings, but now
those blessings are present. Jesus’inauguration of the kingdom stimulates
celebrationand rejoicing, as at wedding festivities." (NAC)
And they came and said to Him, "Why do John's disciples and the disciples of
the Phariseesfast, but Your disciples do not fast -
Robertsonon John's disciples - These learners (mathētai) or disciples of John
had missedthe spirit of their leader when they here lined up with the
Pharisees againstJesus.But there was no real congenialitybetweenthe
formalism of the Pharisees and the asceticismof John the Baptist. The
Pharisees hatedJohn who had denounced them as broods of vipers.....Later
we shall see Pharisees,Sadducees, andHerodians, who bitterly detestedeach
other, making common cause againstJesusChrist. So today we find various
hostile groups combining againstour Lord and Saviour.
A T Robertsonadds an interesting thought on why John's disciples were
colluding with those of the Pharisees - "Johnwas languishing in prison and
they perhaps were blaming Jesus for doing nothing about it. At any rate John
would not have gone to Levi’s feaston one of the Jewishfast-days. “The strict
asceticismof the Baptist (Mt 11:18)and of the Pharisaic rabbis (Luke 18:12)
was imitated by their disciples” (McNeile)." (WordPictures)

NET Note on the practice of fasting in Jesus'day - John's disciples and the
Pharisees followedtypical practices with regard to fasting and prayer.
Fast(3522)(nesteuo from ne- = not + esthío = to eat)means to abstain from
food (and sometimes drink) for a certainlength of time and in the NT most
often done for religious reasons. One idea is that fasting was done to express
dependence on God and submission to His will. Others say fasting was done as
a mark of religious commitment and devotion or as an expressionof
repentance for sins. Fasting was also connectedwith mourning or grieving
(Septuagint of 2 Sa 12:16). Some see fasting as a "weakening"ofthe body in
order to "strengthen" the spirit, which sounds goodbut can easilyevolve into
a fleshly, self-centered"work" (seeMt 6:18+)rather than an act of genuine
self-less devotion. Clearly, we canstrengthen our spirit in other ways, most
importantly by regular, daily intake of God Word of truth (Mt 4:4, cf Heb
13:9)! In Jesus'day zealous Jews fastedtwice a week on Monday and
Thursday (cf Lk 18:12+). Jesus discussedfasting in Mt 6:16-18+ but He did
not command fasting. Jews sometimes fastedas a result of personalloss,
sometimes as an expressionof repentance, sometimes as preparation for
prayer, and sometimes merely as a meritorious act. The only biblically
prescribed fastwas on the Day of Atonement (Lev 16:29, 31, cf Lev 23:26–32;
Nu 29:7–11), althoughother fasts grew up late in the OT period (Zech 7:5;
Zech 8:19). So important was fasting for ancient Jews thatan entire tractate
of the Mishna, Taanith, was devoted to it. Todayfasting is a matter of
Christian freedom, not obligation. Therefore Didache 8.1 (early second
century) is wrong in insisting that Christians faston Wednesdays and Fridays
instead of Mondays and Thursdays (like the Jews).
RelatedResources:

BakerEvangelicalDictionaryFast, Fasting -recommended article by Eugene
Merrill
Torrey TopicalTextbook Fasting
Christian fasting - what does the Bible say? | GotQuestions.org
McClintock and Strong's Bible Encyclopedia Fast
American Tract SocietyFasting
BridgewayBible Dictionary Fasting
Easton's Bible Dictionary Fast
FaussetBible Dictionary Fasting
Holman Bible Dictionary Fasting
Hastings'Dictionary of the Bible Fasting
Hastings'Dictionary of the NT Fasting (2) Fasting
Hawker's PoorMan's Dictionary Fasting Fast
Smith Bible DictionaryFasts
Vines' Expository Dictionary Fast, Fasting Fast
Wilson's Bible Types Fast
WebsterDictionary Fasting
Watson's TheologicalDictionaryFasting
Fasting - Article by Archibald Alexander
1911 Encyclopedia Britannica Fasting
International Standard Bible Encyclopedia Fasts and FeastsFast;Fasting
Feasts,and Fasts
Kitto Biblical Cyclopedia Fasts

The JewishEncyclopedia Fasting and Fast-Days
How to fast—whatdoes the Bible say? | GotQuestions.org
Why don't Christians fast the same as Muslims? | GotQuestions.org
Why did Jesus fast? | GotQuestions.org
What are the different types of fasting? | GotQuestions.org
What is Ramadan? | GotQuestions.org
What is Tisha B'Av?
Warren Wiersbe sees four pictures of Jesus'ministry described in all three
synoptic Gospels -
(1) As the Physician, He came to bring spiritual health to sick sinners. (Mt
9:12-13+, Mk 2:17+, Lk 5:31-32+)
(2) As the Bridegroom, He came to give spiritual joy. The Christian life is a
feast, not a funeral.(Mt 9:14-16+, Mk 2:18-20+, Lk 5:33-35+)
(3) The illustration of the cloth reminds us that He came to bring spiritual
wholeness;He did not come to “patch us up” and then let us fall apart. (Mt
9:16+, Mk 2:21+, Lk 5:36+)
(4) The image of the wineskins teaches that He gives spiritual fullness. Jewish
religion was a worn-out wineskinthat would burst if filled with the new wine
of the Gospel. Jesus did not come to renovate Moses oreven mix Law and
grace. He came with new life! (Mt 9:17+, Mk 2:22+, Lk 5:37-39+)(BEC)

Mark 2:19 And Jesus saidto them, "While the bridegroom is with them, the
attendants of the bridegroom cannotfast, canthey? So long as they have the
bridegroom with them, they cannotfast.
NET Mark 2:19 Jesus saidto them, "The wedding guests cannotfast while
the bridegroom is with them, can they? As long as they have the bridegroom
with them they do not fast.
GNT Mark 2:19 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μὴ δύνανται οἱ υἱοὶ τοῦ
νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστιν νηστεύειν; ὅσον χρόνονἔχουσιν τὸν
νυμφίονμετ᾽ αὐτῶν οὐ δύνανται νηστεύειν.
NLT Mark 2:19 Jesus replied, "Do wedding guests fastwhile celebrating with
the groom? Of course not. They can't fast while the groom is with them.
KJV Mark 2:19 And Jesus saidunto them, Can the children of the
bridechamber fast, while the bridegroom is with them? as long as they have
the bridegroom with them, they cannot fast.
ESV Mark 2:19 And Jesus saidto them, "Canthe wedding guests fastwhile
the bridegroom is with them? As long as they have the bridegroom with them,
they cannot fast.
NIV Mark 2:19 Jesus answered, "How canthe guests ofthe bridegroom fast
while he is with them? They cannot, so long as they have him with them.

ASV Mark 2:19 And Jesus saidunto them, Can the sons of the bridechamber
fast, while the bridegroom is with them? as long as they have the bridegroom
with them, they cannotfast.
CSB Mark 2:19 Jesus saidto them, "The wedding guests cannotfast while
the groomis with them, can they? As long as they have the groom with them,
they cannot fast.
Can: Ge 29:22 Jdg 14:10,11Ps 45:14 Song 6:8 Mt 25:1-10
Matthew 9:15+ And Jesus saidto them, “The attendants of the bridegroom
cannot mourn as long as the bridegroom is with them, can they? But the days
will come when the bridegroom is takenawayfrom them, and then they will
fast.
Luke 5:34+ And Jesus saidto them, “You cannot make the attendants of the
bridegroom fast while the bridegroom is with them, can you? 35 “But the days
will come;and when the bridegroom is takenawayfrom them, then they will
fast in those days.”
Guzik emphasizes that "A wedding feastwas the most vivid picture of joy and
happiness in that culture. During the weeklong wedding feastit was
understood that joy was more important than conformity to religious rituals.
If any ceremonialobservance woulddetract from the joy of a wedding feast, it
was not required. Jesus saidthat His followers should have this kind of
happiness. Basically, they thought Jesus was too happy. When was the last
time you were accusedofbeing too cheerful or too happy? According to Pate,
there was a popular rabbinic text calledthe Scrollof Fasting, and in it was a

custom that saidthat fasting was forbidden on certainspecifieddays devoted
to joyous celebrationof Israel’s blessings from God. Jesus appealedto this
kind of thinking." (Enduring Word)
And Jesus saidto them, "While the bridegroom is with them, the attendants
of the bridegroom cannotfast, can they? - Matthew has "The attendants of
the bridegroom cannotmourn" instead of fast, clearlylinking this fasting to
mourning. Jesus answers theirquestion with a rhetoricalquestion, which
clearly expects a negative reply. How absurd would it be for the attendants of
the bridegroom to fast while the celebrationis ongoing! The attendants of the
bridegroom is literally "the sons of the bride-chamber." In those days a
wedding would usually last sevendays, and the bridegroom would choose his
best friends as attendants to be responsible for the festivities. Matthew
substitutes mourn for fast, in recording Jesus'question "The attendants of the
bridegroom cannot mourn as long as the bridegroom is with them, can they?"
(Mt 9:15+). This would indicate that the fasting the critics are referring to was
associatedwith mourning. This helps make sense of Jesus'reply as if He is
saying during the joyful time of a marriage ceremonyyou can't expectthe
attendants to fast and mourn!
A T Robertsonon attendants of the bridegroom (KJV = "the sons of the
bridechamber") - Not merely the groomsmen, but the guests also, the
paranumphs (paranumphoi of the old Greek). Jesus here adopts the Baptist’s
own metaphor (John 3:29), changing the friend of the bridegroom (ho philos
tou numphiou) to sons of the bridechamber.....Mourning does not suit the
wedding feast. Mark, Matthew, and Luke all give the three parables
(bridegroom, unfulled cloth, new wineskins)illustrating and defending the
conduct of Jesus in feasting with Levi on a Jewishfast-day. Luke 5:36 calls
these parables. Jesus here seems iconoclastic to the ecclesiastics and
revolutionary in emphasis on the spiritual instead of the ritualistic and
ceremonial....(inanothernote) Hebrew idiom for the wedding guests, “the

friends of the bridegroom and all the sons of the bride-chamber” (Tos. Berak.
ii. 10)
Marvin Vincent adds that "In Judea there were two groomsmen, one for the
bridegroom, the other for his bride. Before marriage they actedas
intermediaries betweenthe couple; at the wedding they offered gifts, waited
upon the the bride and bridegroom, and attended them to the bridal chamber.
It was the duty of the friend of the bridegroom to present him to his bride,
after marriage to maintain proper terms betweenthe parties, and especiallyto
defend the bride’s goodfame. The Rabbinical writings speak of Moses as the
friend of the bridegroom who leads out the bride to meet Jehovahat Sinai (Ex
19:17); and describe Michaeland Gabriel as acting as the friends of the
bridegroom to our first parents, when the Almighty himself took the cup of
blessing and spoke the benediction. John the Baptist represents himself as
standing in the same relation to Jesus."
EXPLANATORY NOTES - It helps to understand the marriage customs of
that day. After the wedding, there was a week long marriage feast. As long as
the bridegroom was there, there was much celebrating. That was not a time
for mourning. This is Kingdom imagery. The one who is bringing in the
kingdom, the Messiah, is here! (Keathley - Parabolic Sayings)
STEPS IN JEWISH MARRIAGE CEREMONY- Charles Ryrie - Jewish
marriage included a number of steps:first, betrothal (which involved the
prospective groom’s traveling from his father’s house to the home of the
prospective bride, paying the purchase price, and thus establishing the
marriage covenant); second, the groom’s returning to his father’s house
(which meant remaining separate from his bride for 12 months, during which
time he prepared the living accommodations forhis wife in his father’s
house); third, the groom’s coming for his bride at a time not known exactlyto
her; fourth, his return with her to the groom’s father’s house to consummate

the marriage and to celebrate the wedding feastfor the next sevendays
(during which the bride remained closetedin her bridal chamber). (Come
Quickly, Lord Jesus)
STEPS IN JEWISH MARRIAGE CEREMONY- Arnold Fruchtenbaum -
First, the father of the groom made the arrangements for the marriage and
paid the bride price. The timing of the arrangementvaried. Sometimes it
occurredwhen both children were small, and at other times it was a year
before the marriage itself. Often the bride and groomdid not even meet until
their wedding day. The secondstep, which occurreda year or more after the
first step, was the fetching of the bride. The bridegroom would go to the home
of the bride in order to bring her to his home. In connectionwith this step,
two other things should be noted. First, it was the father of the groomwho
determined the timing. Second, prior to the groom’s leaving to fetch the bride,
he must already have a place prepared for her as their abode. This was
followedby the third step, the wedding ceremony, to which a few would be
invited. Prior to the wedding ceremony, the bride underwent a ritual
immersion for ritual cleansing. The fourth step, the marriage feast, would
follow and could last for as many as sevendays. Many many more people
would be invited to the feastthan were to the marriage ceremony. In the
Marriage of the Lamb all four of these steps of the Jewishwedding ceremony
are evident. (Footsteps ofMessiah)
Bridegroom(in phrase "attendants of the bridegroom")(3567)(numphon) is a
wedding hall, the place where the wedding ceremonies are held (Mt 22:10) or
a bridal chamber, as the place where the marriage is consummated, the
chamber containing the bridal bed. The bridal chamber in which the
marriage bed was prepared, usually in the house of the bridegroom where the
bride was brought in procession(See JewishWedding Analogy). In the
present passageit refers to the friends of the bridegroom whose duty it was to
provide and care for whateverpertained to the bridal chamber, i. e. whatever
was neededfor the due celebrationof the nuptials in the bridal chamber.

Found only 4x in NT - bridegroom(3), wedding hall(1). - Matt. 9:15; Matt.
22:10;Mk. 2:19; Lk. 5:34. No uses in the Septuagint.
So long as they have the bridegroom with them, they cannotfast. - Jesus
depicts Himself as the Bridegroom. Cannot fast is absolute negative (ou)
which literally reads "the absolutely cannot fast." Forfast see note above on
nesteuo.
The bridegroom (the actualindividual)(3566)(numphios) is distinct from "the
sons of the bride-chamber" and here is the actual spouse, the one newly
married. In classicalGreek numphios carries the meaning of “bridegroom,”
“betrothed,” and “young husband.” In Homer’s Iliad it refers to “one lately
married” (cf. Liddell-Scott). In addition to the singular form the plural
numphiois is used to signify the “bridal pair” (e.g., Euripides [Fifth Century
B.C.]). Also, numphios is used adjectivally with the meaning “bridal.”
Numphios - 12x- Matt. 9:15; Matt. 25:1; Matt. 25:5; Matt. 25:6; Matt. 25:10;
Mk. 2:19; Mk. 2:20; Lk. 5:34; Lk. 5:35; Jn. 2:9; Jn. 3:29; Rev. 18:23
Numphios in Septuagint - Jdg. 15:6; Jdg. 19:5; Neh. 13:28; Ps. 19:5; Isa.
61:10;Isa. 62:5; Jer. 7:34; Jer. 16:9; Jer. 25:10;Jer. 33:11;Joel2:16;
Gilbrant - In the Septuagint numphios is translated as “bridegroom” and is
used both literally and figuratively. Literally, Jeremiah spoke ofthe coming
conditions of Israeland how, along with other occurrences, the voice of the
“bridegroom” would be heard no more (Jeremiah 7:34; 16:9; 25:10). Later,
when speaking of the return and restorationof Israelfrom her captivity, the
picture is used of the voice of the “bridegroom” againbeing heard in the land.
Symbolically, the implication is that of the loss and eventual regaining of joy
by a people who had disobeyedGod, who had repented, and who then were
restored. Figuratively, numphios is used with regard to the relationship

betweenGod and the nation of Israel. Isaiah61:10 and Isa 62:5 picture God
as a numphios, “bridegroom.” In this relationship Israelis God’s bride. A
prominent theme throughout these passages is that of the joy which is present
in the relationship. (Complete Biblical Library Greek-EnglishDictionary)
Gilbrant on NT - In the New Testamentthe various referents found in the
classicalwritings (e.g., “young husband”) and the Septuagint (e.g., “son-in-
law”)are absent. Only “bridegroom” is carried into the New Testament.
However, this usage is primarily a reflection of the Jewishcustoms and
concepts. The use of numphios in the New Testamentis relatively rare, being
found primarily in the Gospels andonce in Revelation. In the New Testament
numphios is used both literally and figuratively. In John 2:9 and Revelation
18:23 numphios literally denotes “bridegroom.” In John 3:29 the
“bridegroom” is calledaside by the master of the banquet in order to
comment on the quality of the wine. In Revelation18:23—atthe fall of
Babylon—the voice of the “bridegroom” will be heard no more in the city.
Figuratively, the two numphios usages (Matthew 9:15 with parallelpassages
and Matthew 25:1-13)offer a fulfillment of an Old Testamentconceptin the
New Testament. However, the Old Testamentreferencesofthe bride and
bridegroom are to Israeland God (Isaiah 62:5), whereas the New Testament
uses this imagery in referring to the community of believers and Christ. This
use of “bridegroom” as it relates to the Messiahis unique to the New
Testament. Surrounding the imagery of the “bridegroom” are other
important aspects thatfurther study brings into focus. In John 3:29 reference
is made to ho philos tou numphiou, “the friend of the bridegroom,” who
played a keyrole in the marriage picture. Further imagery of this conceptof
Christ as the “bridegroom” and the Church as the “bride” is found in the
writings of Paul in 2 Corinthians 11:2 and Ephesians 5:22-32. Although
numphios is not specificallyfound in these passagesthe picture is clearly one
of the marriage relationship. (Complete BiblicalLibrary Greek-English
Dictionary).
CHRIST THE BRIDEGROOMOF THE CHURCH - Regarding the term
bridegroom it should be noted bridegroom is never used as a messianic title

either in the OT or in the Rabbinical writings. The point is that Jesus did not
use bridegroom as a specific messianic claim. The reference to Jesus as the
Church's Bridegroomis strictly a NT conceptwhich Jesus introducing in this
passageas a reference to Himself especiallyin this context in which the next
verse describes the time when the Bridegroomwould be takenaway. The
parallel passagesin Matthew and Mark presentthe same picture (Mt. 9:15;
Mk 2:19–20). In addition John the Baptistalso uses a similar analogyin John
3:29 declaring "He who has the bride is the bridegroom; but the friend of the
bridegroom, who stands and hears him, rejoices greatlybecauseofthe
bridegroom’s voice. So this joy of mine has been made full." Finally, in the
Revelation, the Church is depicted as the bride of Christ which of course
implies Christ is the Bridegroom. Forexample, John writes "“Letus rejoice
and be glad and give the glory to Him, for the marriage of the Lamb has come
and His bride has made herselfready.” (Rev 19:7+; see also Rev21:2, 9; Rev
22:17).
Mark 2:20 "But the days will come when the bridegroom is taken awayfrom
them, and then they will fast in that day.
NET Mark 2:20 But the days are coming when the bridegroom will be taken
from them, and at that time they will fast.
GNT Mark 2:20 ἐλεύσονται δὲ ἡμέραι ὅτανἀπαρθῇ ἀπ᾽ αὐτῶνὁ νυμφίος, καὶ
τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ.
NLT Mark 2:20 But somedaythe groom will be takenawayfrom them, and
then they will fast.

KJV Mark 2:20 But the days will come, when the bridegroom shall be taken
awayfrom them, and then shall they fastin those days.
ESV Mark 2:20 The days will come when the bridegroom is takenawayfrom
NIV Mark 2:20 But the time will come when the bridegroom will be taken
from them, and on that day they will fast.
ASV Mark 2:20 But the days will come, when the bridegroom shall be taken
awayfrom them, and then will they fast in that day.
CSB Mark 2:20 But the time will come when the groomis taken awayfrom
the bridegroom: Ps 45:11 Song 3:11 Isa 54:5 62:5 Joh 3:29 2Co 11:2 Rev 19:7
21:9
be taken: Zec 13:7 Mt 26:31 Joh 7:33,34 12:8 13:33 16:7,28 17:11,13Ac 1:9
3:21
and then they will fast: Ac 13:2,3 14:23 1Co 7:5 2Co 6:5 11:27
Matthew 9:15+ And Jesus saidto them, “The attendants of the bridegroom
cannot mourn as long as the bridegroom is with them, can they? But the days
will come when the bridegroom is takenawayfrom them, and then they will
fast.

Luke 5:35+ “Butthe days will come;and when the bridegroom is takenaway
from them, then they will fast in those days.”
GROOM'S GOING
FOLLOWED BY FASTING
But (de) term of contrast. Now Jesus changesdirectionso to speak and in so
doing actually gives them a prophecy picturing His crucifixion and also
probably His ascensionas both events were in a sense His being taken away
from them.
The days will come when the bridegroom is takenawayfrom them - The days
is not specifiedas to when they will occur but it would prove to be in the next
3 years. As noted Jesus is making a reference to His crucifixion and this is the
first time He does this in Mark's Gospel. The disciples did not initially
understand Christ’s predictions of His suffering and death and even later they
still did not completely understand, Mark recording...
For He was teaching His disciples and telling them, “The Son of Man is to be
delivered into the hands of men, and they will kill Him; and when He has been
killed, He will rise three days later.” But they did not understand this
statement, and they were afraid to ask Him. (Mk 9:31-32).
OLD WAY NEW WAY
Law

Grace
"BadNews"
GoodNews
Mourning
Rejoicing
Self-righteousnessby self-effort
Divine righteousnessby God's grace
Denied sinners in need of repentance
Preachedsinners needed repentance from sin
Proud of religion before men
Humble before God
External Ceremony

Internal Transformation
Loved applause of men
Provisionof approval of God
DeadRitual
Dynamic Relationship
Promotedlegalistic system
Provided salvation by grace
MacArthur sums up this section - Jesus’point to His questioners was simply
this: Judaism at its most devout level, as exemplified by the scribes and
Pharisees,was completelyout of touch with God’s plan of salvation. They
were mourning when they should have been rejoicing, because they had
rejectedJesus the Saviorand clung to their ownrules and regulations to earn
salvation. Consequently, they had nothing in common with Him. They were
consumed with self-righteousness;He preacheddivine grace. Theydenied
they were sinners; He preached repentance from sin. They were proud of
their religiosity; He preached humility. They embracedexternal ceremony
and tradition; He preacheda transformed heart. They loved the applause of
men; He offeredthe approval of God. They had dead ritual; He offered a
dynamic relationship. They promoted a system;He provided salvation.

Takenaway(522)(apairo from from apo = from + airo = to take away) means
to lift off, carry off, take away, to remove from, snatchedaway. Apairo
conveys the idea of a sudden, violent removal. Ellis says the verb means "to
take away, implying rejectionand violent death." Only uses are in Jesus'
description of the Bridegroomtakenaway! - Matt. 9:15; Mk. 2:20; Lk. 5:35.
This verb was prophetic of the Crucifixion and Ascension.
Apairo in the Septuagint - Gen. 12:9; 13:11;26:21-22;33:12,17;35:16;37:17;
46:1; Exod. 12:37;16:1; 17:1; Num. 9:17-18,20-23;14:25;20:22; 21:4,10,12-
13; 22:1; 33:3,5ff,41ff;Deut. 1:7,19;2:1,13,24;10:6-7,11;Jos. 3:1,3,14;9:17;
Jdg. 5:4; 18:11; 1 Ki. 20:9; 2 Ki. 3:27; 19:8,36;Ps. 78:26,52;Ezek. 10:4; Nah.
3:18
And then they will fastin that day - When is "then?" The disciples’
celebrationwould come to an abrupt end when the bridegroom is taken away,
when Jesus is crucified (cf. Isa. 53:8+). How will they react? They will "fast"
with mourning in those days (cf Mt 9:14-15 where "fast...mourn...fast" are
paralleled).
On the night before His death, Jesus told His disciples in the Upper Room:
Truly, truly, I sayto you, that you will weepand lament (MOURNING
WHEN HE WAS CRUCIFIED), but the world will rejoice;you will grieve,
but your grief will be turned into joy (JOYFUL WHEN HE ROSE FROM
THE DEAD). Whenevera woman is in labor she has pain, because her hour
has come;but when she gives birth to the child, she no longer remembers the
anguish because ofthe joy that a child has been born into the world.
Therefore you too have grief now; but I will see you again, and your heart will
rejoice, and no one will take your joy awayfrom you. (Jn 16:20–22)

Mark 2:21 "No one sews a patch of unshrunk cloth on an old garment;
otherwise the patch pulls away from it, the new from the old, and a worse tear
results.
NET Mark 2:21 No one sews a patch of unshrunk cloth on an old garment;
otherwise, the patch pulls awayfrom it, the new from the old, and the tear
becomes worse.
GNT Mark 2:21 οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον
παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸντοῦ παλαιοῦ καὶ
χεῖρον σχίσμα γίνεται.
NLT Mark 2:21 "Besides, who would patch old clothing with new cloth? For
the new patch would shrink and rip awayfrom the old cloth, leaving an even
biggertear than before.
KJV Mark 2:21 No man also sewetha piece of new cloth on an old garment:
else the new piece that filled it up takethawayfrom the old, and the rent is
made worse.
ESV Mark 2:21 No one sews a piece of unshrunk cloth on an old garment. If
he does, the patch tears awayfrom it, the new from the old, and a worse tear
is made.
NIV Mark 2:21 "No one sews a patch of unshrunk cloth on an old garment. If
he does, the new piece will pull awayfrom the old, making the tear worse.

ASV Mark 2:21 No man sewetha piece of undressed cloth on an old garment:
else that which should fill it up takethfrom it, the new from the old, and a
worse rent is made.
CSB Mark 2:21 No one sews a patch of unshrunk cloth on an old garment.
Otherwise, the new patch pulls awayfrom the old cloth, and a worse tearis
made.
sews:Ps 103:13-15Isa 57:16 1Co 10:13
new Mt 9:16
ParallelPassagesMk 2:18–22—Mt. 9:14–17;Lk 5:33–39
Matthew 9:16+ “But no one puts a patch of unshrunk cloth on an old
garment; for the patch pulls awayfrom the garment, and a worse tearresults.
Luke 5:36+ And He was also telling them a parable: “No one tears a piece of
cloth from a new garment and puts it on an old garment; otherwise he will
both tear the new, and the piece from the new will not match the old.
PARABLE OF
PATCHES
Only Luke 5:36+ says that Jesus "was also telling them a parable
(parabole)."

Wiersbe - Jesus taught two important lessons aboutHis ministry: (1) He came
to save sinners, not to call the religious;and (2) He came to bring gladness and
not sadness.The third lessonis this: He came to introduce the new, not to
patch up the old. (BEC)
James Brooks sums up Mark 2:21-22 - The twin parables here teachthe
incompatibility of the old (scribal Judaism) and the new (Christianity).
Judaism is the old garment and the old wineskin. Christianity is the new
garment (implied), the new wineskin, and the new wine (on the lastcf. John
2:1–11, especiallyv. 10). The point is not that the “old” is wrong or evil but
that its time has passed. As Acts shows, the Twelve were slow to learn this
truth. (NAC-Mark)
No one sews a patch of unshrunk cloth on an old garment - This was common
knowledge. One might say Judaism was "wornout" (palaios) and in need of
something brand new (kainos), the Gospel.
Old (3820)(palaios frompálai = in the past, long ago)antique, not recent, not
new, old in the sense ofworn out and decrepit. (see discussion ofold self= old
man -- "old self" in Ro 6:6+, Eph. 4:22+ and Col. 3:9+) Palaios means in
existence for a long time, and in a number of contexts conveys the sense of
being obsolete, antiquated or outworn. Worn out from use is the idea in the
synoptic parallel parables in Mt 9:16, 17 Mk 2:21, Lk 5:36. Palaios is used in 2
Cor 3:14 to describe the "Old covenant." The relatedverb palaioo is used in
Hebrews 8:13 to describe the Old Covenant"becoming obsolete (palaioo)."
See MacArthur's note as how this parable relates to the Old Covenant.
Garment (2440)(himation) describes a garment of any sort, but especiallyan
outer garment. The himation was something thrown over the inner tunic

(chitin) and in secularGreek was sometimes usedfor the Roman toga. In the
present context, while Jesus is referring to a literal garment, He is using the
garment as an illustration of a spiritual truth. That truth is that the old
garment of Judaism had become corrupted ("moth-eaten" so to speak)by
numerous non-biblical interpretations and traditions of men (cf Lk 15:6+, Mt
23:4, 23, Lk 11:46+, Acts 15:10+)and was worn out, "spiritually threadbare,"
so to speak!In other words, a "gospelpatch" was neither compatible with the
old garment, nor would it be able to repair the old garment of hackneyed
Judaism. Jesus did not come to reform ritualistic Judaism but to replace it
and clothe men with "garments of salvation", representing not their self-
righteous works (as in Judaism) but His righteousness (Isa 61:10+, Ro 3:22+),
for as Paul wrote "all of you who were baptized into Christ have clothed
yourselves with Christ." (Gal 3:27+).
Otherwise the patch pulls awayfrom it, the new from the old, and a worse
tear results - Jesus explains why putting a patch of new material on an old
garment would be foolish. Luke's version is slightly different reading "No one
tears a piece of cloth from a new garment and puts it on an old garment." (Lk
5:36+) This was common sense truth which everyone understood. Jesus is
saying, "I didn't come to patch up the old religious system. I came to do
something entirely new." (Courson) Jesus did not come to improve the old
system of Judaism but to renounce and radically replace it. His new way had
nothing to do with the old way, and the old way had nothing to do with His
new way. He was not bringing a better versionof Pharisaismor rabbinicalism
but was bringing goodnews of a completely new wayof believing, thinking,
and living. "The old garment is the legalistic systemof rabbinic tradition that
had obscuredthe law of God(cf. Mt. 15:3-6). Jesus was not interestedin
mending the religion of the Pharisees. The goodnews of salvationby grace
through faith in Him could not be combined with the works-righteousnessof
Judaism." (MacArthur)

New (2537)(kainos)refers to that which is new kind (unprecedented, novel,
uncommon, unheard of). It relates to being not previously present. Vine adds
that kainos "denotes “new,”ofthat which is unaccustomedor unused, not
“new” in time, recent (Greek = "neos"), but “new” as to form or quality, of
different nature from what is contrastedas oldMark uses kainos againin Mk
2:22 to describe "new wine." Mt 9:17 uses kainos to describe "fresh(kainos)
wineskins." Formore discussionof the distinction from another Greek word
for new (neos) see New - Trench's Synonyms of the New Testament.
Notice that Luke 5:36 is slightly different than Matthew and Mark's version
for Luke speaks ofdamage to two garments, new and old writing "No one
tears a piece of cloth from a new garment and puts it on an old garment;
otherwise he will both tear the new, and the piece from the new will not match
the old." As Vincent says "In Matthew and Mark there is only a single
damage, that, namely, to the old garment, the rent in which is enlarged. In
Luke the damage is twofold; first, in injuring the new garment by cutting out
a piece;and second, in making the old garment appearpatched, instead of
widening the rent, as in Matthew and Mark." Steincomments on another
difference in Luke's version which places emphasis in the analogyon "the new
garment and new wine, for the term “new” appears seventimes in Luke 5:36–
38 compared to only four times in the Markanparallel. Thus in Luke the
emphasis falls on the “newness”ofthe kingdom brought by Jesus, whereas in
Mark it falls on the tearing of the old garment. For Luke, to patch the old
with the new not only did not help the old but, more importantly, tore apart
the new." (NAC-Luke)
Craig Evans - Both figures (old and new cloth; old and new wineskins)
underscore the incompatibility of the (old) age of John and the (new) age of
Jesus. Up until the close ofJohn’s preaching, it was an era of mourning,
fasting, preparation. With the presence ofJesus, it is now an era of
celebration. Jesus’conduct(no fasting;rather, eating and drinking with
sinners) cannot be made to fit within the context of the Baptist’s earlier

ministry of austerity, any more than a new piece of cloth can repair an old
garment, or new wine can be placedin old wineskins. (BKBC-Mt-Lk)
Constable - Judaism had become old, and Jesus was going to setup a new
form of God’s kingdom on earth that would be similar to a new garment. A
garment symbolized the covering of man’s sinful condition in Old Testament
usage (ED:compare the New Garment of Salvation below). The Jews were to
lay aside the old garment of the Mosaic dispensationand put on the new of the
messianic age. (ExpositoryNotes)
Garments of Salvation
Genesis 3:21+ The LORD Godmade garments of skin for Adam and his wife,
and clothed them.
Isaiah61:10+ I will rejoice greatlyin the LORD, My soul will exult in my
God; For He has clothed me with garments of salvation, He has wrapped me
with a robe of righteousness, As a bridegroom decks himself with a garland,
And as a bride adorns herself with her jewels.
Gal 3:27+, For all of you who were baptized into Christ have clothed
yourselves with Christ.
Ro 13:14+ But put on the Lord Jesus Christ, and make no provision for the
flesh in regard to its lusts.

MacArthur - Repairing an old tunic with a piece of new, unshrunk fabric
would be ill-advised. Not only would the new cloth not match the faded color
of the old (cf. Luke 5:36), it would shrink when washedand pull the garment,
causing it to tear. Our Lord’s point was that His gospelofrepentance and
forgiveness from sin could not be patched into the legalistic traditionalism of
Pharisaic Judaism. The true gospelcannotbe successfullyattachedto the
tattered garment of superficial religion worn so proudly by the scribes and
Pharisees.Apostate Judaism’s rituals and ceremonies were like filthy rags
(Isa. 64:6); they were beyond repair. Jesus did not come with a message to
patch up their old system. He came to totally replace it. It is important to note
that the old garment to which Jesus alludes is neither the Mosaic law nor the
Old Testamentas a whole. Jesus did not come to destroythe law but to fulfill
it (Mt. 5:17-19+). Moreover, the apostle Paulexplains that the law of Godis
righteous and good(Ro 7:12,16+). The Jewishleaders had added their own
rabbinic stipulations and traditions to God’s law to the degree that Judaism
had more to do with keeping extra-biblical prescriptions than with honoring
divine requirements. (Mark Commentary)
Pulls away(142)(airo) literally means to lift up something (Mt 17:27)and to
carry it (Lxx - Ge 44:1, Ex 25:28 = the Ark). In the first Septuagint use of airo
in Ge 35:2 Jacobtold his household "Put away(airo) the foreign gods." As an
aside this is the same verb used by John the Baptistwhen he made the famous
declaration- "The next day he saw Jesus coming to him and said, “Behold,
the Lamb of God who takes away(airo) the sin of the world!." (John 1:29+)
Luke uses a different verb schizo (split, rend, divide) in his versionof this
parable (Lk 5:36+). Mark has already used this same verb in its literal sense
in the story of the paralytic who Jesus healedphysically and spiritually (Mk
2:3, 9, 11, 12).
Worse (5501)(cheironirregular comparative of kakós =bad)is an adjective
used to compare degrees ofevil, such as worsening spiritual or physical
condition. It means inferior to another in quality or condition or desirability.

Less satisfactorythan something else. Cheironmeans worse, inferior in rank,
dignity, goodness, excellence, orcondition (Matt. 9:16; 12:45; 27:64;Mark
2:21; 5:26; Luke 11:26; 1 Tim. 5:8; 2 Tim. 3:13; 2 Pet. 2:20). More grievous,
more severe as spokenof punishment and so in Hebrews 10:29 cheiron
illustrates the severity of punishment for those who continue to sin
deliberately after having acceptedChrist.
Cheiron - severer(1), worse(10). Matt. 9:16;Matt. 12:45;Matt. 27:64;Mk.
2:21; Mk. 5:26; Lk. 11:26;Jn. 5:14; 1 Tim. 5:8; 2 Tim. 3:13; Heb. 10:29;2 Pet.
2:20. Used over 400xin the Septuagint (uses only from the Pentateuch) - Gen.
19:19;Gen. 24:50;Gen. 26:29;Gen. 44:34;Gen. 48:16;Gen. 50:15;Exod.
5:19; Num. 14:23;Num. 32:11; Num. 32:23; Deut. 1:39; Deut. 29:21; Deut.
30:15;Deut. 31:17; Deut. 31:29; Deut.
Tear(4978)(schisma from schizo = to cleave, split) literally a split, a rift, and
in a garment a tear or rent. Figuratively, of doctrinal differences and divided
loyalties within a group schism, division of opinion, discord (Jn 7.43;1Co
12.25)
Schisma in NT - division(4), divisions(2), tear(2). Mt. 9:16; Mk. 2:21; Jn.
7:43; Jn. 9:16; Jn. 10:19; 1 Co. 1:10; 1 Co. 11:18; 1 Co. 12:25. No uses in the
Septuagint.
Mark 2:22 "No one puts new wine into old wineskins;otherwise the wine will
burst the skins, and the wine is lost and the skins as well; but one puts new
wine into fresh wineskins."
NET Mark 2:22 And no one pours new wine into old wineskins;otherwise,
the wine will burst the skins, and both the wine and the skins will be
destroyed. Instead new wine is poured into new wineskins."

GNT Mark 2:22 καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς·εἰ δὲ μή,
ῥήξει ὁ οἶνος τοὺς ἀσκοὺς καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί·ἀλλὰ οἶνον νέον
εἰς ἀσκοὺς καινούς.
NLT Mark 2:22 "And no one puts new wine into old wineskins. Forthe wine
would burst the wineskins, and the wine and the skins would both be lost. New
wine calls for new wineskins."
KJV Mark 2:22 And no man putteth new wine into old bottles: else the new
wine doth burst the bottles, and the wine is spilled, and the bottles will be
marred: but new wine must be put into new bottles.
ESV Mark 2:22 And no one puts new wine into old wineskins. If he does, the
wine will burst the skins--and the wine is destroyed, and so are the skins. But
new wine is for fresh wineskins."
NIV Mark 2:22 And no one pours new wine into old wineskins. If he does, the
wine will burst the skins, and both the wine and the wineskins will be ruined.
No, he pours new wine into new wineskins."
ASV Mark 2:22 And no man putteth new wine into old wineskins; else the
wine will burst the skins, and the wine perisheth, and the skins:but they put
new wine into fresh wine-skins.
CSB Mark 2:22 And no one puts new wine into old wineskins. Otherwise, the
wine will burst the skins, and the wine is lost as well as the skins. But new
wine is for fresh wineskins."

will burst the skins:Jos 9:4,13 Job32:19 Ps 119:80,83Mt9:17 Lu 5:37,38
ParallelPassagesMk 2:18–22—Mt. 9:14–17;Lk 5:33–39
Matthew 9:17+ “Nordo people put new wine into old wineskins;otherwise the
wineskins burst, and the wine pours out and the wineskins are ruined; but
they put new wine into fresh wineskins, and both are preserved.”
Luke 5:37+ “And no one puts new wine into old wineskins;otherwise the new
wine will burst the skins and it will be spilled out, and the skins will be ruined.
38 “But new wine must be put into fresh wineskins. 39 “And no one, after
drinking old wine wishes for new; for he says, ‘The old is goodenough.’”
HOW TO WASTE
NEW WINE
Rodney Cooper- It is interesting to note that in eachcase (Mk 2:21 and Mk
2:22) something is destroyed. God does not just mend our hearts; he gives us
brand new ones. “I will give you a new heart and put a new spirit in you; I will
remove from you your heart of stone and give you a heart of flesh” (Ezek.
36:26+). He gives us a new nature, and we are new creatures in Christ. To try
to put this kind of life into old, legalistic systems is to destroy the new life. This
teaching anticipates Paul’s teaching that Christianity is not an extensionof
Judaism. Judaism cannot containit. Jewishlaws are not binding upon
Christians. Paul took up this topic with enthusiasmin Galatians. The old
order regulated behavior with rules; the new order regulates by relationship.
Jesus did not come to reform Judaism, as the prophets before him had. He
came to introduce a new entity, the church. (HNTC-Mk)

Constable - Judaism had also become rigid and inflexible because ofthe
traditions that had encrusted it, like old goatskinsthat containedwine. Jesus’
kingdom could not operate within those constraints. It would be a new and
more flexible vehicle for bringing joy (wine) to humanity. (Expository Notes)
No one puts new wine into old wineskins otherwise the wine will burst the
skins, and the wine is lost and the skins as well - The wineskins were usually
goatskins withthe rough part inside and new wine would ferment and crack
the dried-up old skins. The question is what do new wine and old wineskins
symbolize. The old wineskins are Judaism including all the added rules and
regulations over the centuries. The new wine represents in essence
Christianity, the new way to approach God. Jesus was saying that the old
wineskins of ritualistic, legalistic Judaismcould not contain His new wine of
the Gospelofgrace (Acts 20:24+). Legalismdoes not mix beneficaly with
grace, and only results in ruin. Jesus "wine" wouldresult in formation of a
new entity, the church, which would bring Jew and Gentile togetherin one
new body (Ephesians 2:16+).
Wine (3631)(oinos -for more discussionof wine see oinos)means wine and is
translated that way in all 32 uses in the NT with most having the literal
meaning of wine for drink. Oinos describes recently pressedgrape juice,
either ready for fermentation or just having begun to ferment. The mention of
the bursting of the wineskins (Mt 9:17; Mk 2:22; Lk 5:37), implies
fermentation (see bubbling of fermentation). Distillation had not yet been
developed, so wine could only achieve a certain level of alcoholic content, and
it was always consumedwith meals watered-down. The alcoholic contentwas
a necessaryantiseptic in the waterof that day which was not always potable
like modern treateddrinking water. In a very clearspiritual analogyPaul
compares being drunk with wine with being filled with (controlled by, "drunk
with") the Holy Spirit (Eph 5:18+).

Old (3820)see note on palaios
Wineskins (779)(akso)refers to an animal skin that forms a bag, usually for
holding and dispensing wine or other liquids. Akso gives us the word
ascidium, botanicalterm for pitcher-shaped plants or leaves. Wineskins were
dehaired skins of small animals, such as goats, whichwere sewntogetherto
hold water(Gen 21:15), milk (Judg 4:19), and wine (Josh 9:4, 13). See picture
and description of ancient "skinbottle." See also ancientbottles. In the NT
akso is used only in Jesus illustrations of new and old wine in Matt. 9:17; Mk.
2:22; Lk. 5:37; Lk. 5:38
Burst (4486)(rhegnumi) means to cause to separate abruptly and in this
context meaning to burst from internal fermentation, usually suddenly and
with force.
Lost (622)(apollumi from apo = awayfrom or wholly + olethros = state of
utter ruin) basicallydescribes that which is no longer usable for its intended
purpose. Sadly this word describes everysoul who rejects salvationby grace
through faith in Christ (cf Mt 10:28 = destroy; Mt 16:25 = will lose;etc). They
will NOT be annihilated (contrary to what even some "evangelical" teachers
say)! The will exist foreverand forever be unable to fulfill the purpose for
which they were createdwhich is to glorify God and enjoy Him forever!
But one puts new wine into fresh wineskins - Luke's version adds "And no
one, after drinking old wine wishes for new; for he says, ‘The old is good
enough.’”(Lk 5:39+) Matthew 9:17+ adds the phrase "and both are preserved
(suntereo)."

Wiersbe sums up Jesus'teaching on new wine - Jesus came to usher in the
new, not to unite with the old. The Mosaic economywas decaying, getting old,
and ready to vanish away(Heb. 8:13). Jesus wouldestablisha New Covenant
in His blood (Luke 22:19–20). The Law would be written on human hearts,
not on stones (2 Cor. 3:1–3; Heb. 10:15–18);and the indwelling Holy Spirit
would enable God’s people to fulfill the righteousness ofthe Law (Rom. 8:1–
4). By using this illustration, Jesus refuted once and for all the popular idea of
a compromising “worldreligion.” Well-meaning but spiritually blind leaders
have suggestedthat we take “the best” from eachreligion, blend it with what
is “best” in the Christian faith, and thus manufacture a synthetic faith that
would be acceptable to everybody. But the Christian faith is exclusive in
character;it will not acceptany other faith as its equal or its superior. “There
is none other name under heaven, given among men, whereby we must be
saved” (Acts 4:12). Salvationis not a partial patching up of one’s life; it is a
whole new robe of righteousness (Isa. 61:10;2 Cor. 5:21). The Christian life is
not a mixing of the old and the new; rather, it is a fulfillment of the old in the
new. There are two ways to destroya thing: you can smash it, or you can
permit it to fulfill itself. An acorn, for example, canbe smashedwith a
hammer, or it can be planted and allowedto grow into an oak. In both
instances, the destructionof the acorn is accomplished;but in the second
instance, the acorn is destroyedby being fulfilled. Jesus fulfilled the
prophecies, types, and demands of the Law of Moses. The Law was ended at
Calvary when the perfectsacrifice was once offeredfor the sins of the world
(Heb. 8–10). Whenyou trust Jesus Christ, you become part of a new creation
(2 Cor. 5:17), and there are always new experiences of grace and glory. How
tragic when people hold on to dead religious tradition when they could lay
hold of living spiritual truth. Why cherishthe shadows whenthe reality has
come? (Heb. 10:1ff) In Jesus Christ we have the fulfillment of all that God
promised (2 Cor. 1:20). (BEC)
NET Note explains "The meaning of the saying new wine into new
("FRESH")wineskins is that the presence and teaching of Jesus was
something new and signaledthe passing of the old. It could not be confined

within the old religion of Judaism, but involved the inauguration and
consummation of the kingdom of God."
New (3501)(neos)signifies new in respectto time (contrastkainos = new in
respectto quality) and describes that which has recently come into existence
but for a relatively short time. Neos means recentin time, and kainos means a
new kind. The Messianic kingdomwould be new both in time and in kind.
Fresh(2537)(kainos)refers to that which is new kind (unprecedented, novel,
uncommon, unheard of). It relates to being not previously present. Vine adds
that kainos "denotes “new,”ofthat which is unaccustomedor unused, not
“new” in time, recent (Greek = "neos"), but “new” as to form or quality, of
different nature from what is contrastedas oldMark uses kainos againin Mk
2:22 to describe "new wine." Mt 9:17 uses kainos to describe "fresh(kainos)
wineskins." Formore discussionof the distinction from another Greek word
for new (neos) see New - Trench's Synonyms of the New Testament.
WILLIAM BARCLAY
THE JOYOUS COMPANY(Mark 2:18-20)
2:18-20 The disciples of John were in the habit of fasting, as were the
Pharisees.So they came to Jesus and said, "Why do John's disciples and the
disciples of the Pharisees fast, while your disciples do not?" "Surely," Jesus
said to them, "his closestfriends cannot fastwhile the bridegroom is still with
them? So long as they have the bridegroom they do not fast. But the days will
come when some day the bridegroom will be takenawayfrom them--and
then, in that day, they will fast."

With the stricterJews fasting was a regular practice. In the Jewishreligion
there was only one day in all the year that was a compulsory fast, and that was
the Dayof Atonement. The day when the nation confessedand was forgiven
its sin was The Fast, par excellence.But the stricter Jews fastedon two days
every week, onMondays and Thursdays. It is to be noted that fasting was not
as serious as it sounds, for the fast lasted from 6 a.m. to 6 p.m. and after that
normal food could be eaten.
Jesus is not againstfasting as such. There are very goodreasons why a man
might fast. He might deny himself things he likes for the sake ofdiscipline, to
be certain that he is the master of them and not they of him, to make sure that
he never grows to love them so well that he can not give them up. He might
deny himself comforts and pleasantthings so that, after self-denial, he might
appreciate them all the more. One of the best ways to learn to value our
homes is to have to stay awayfrom home for a time; and one of the best ways
to appreciate God's gifts is to do without them for a period.
These are goodreasons forfasting. The trouble about the Pharisees was that
in far too many casestheir fasting was for self-display. It was to call the
attention of men to their goodness. Theyactually whitened their faces and
went about with dishevelled garments on their fast days so that no one could
miss the factthat they were fasting and so that everyone would see and
admire their devotion. It was to callthe attention of God to their piety. They
felt that this specialactof extra piety would bring them to the notice of God.
Their fasting was a ritual and a self-displaying ritual at that. To be of any
value, fasting must not be the result of a ritual; it must be the expressionof a
feeling in the heart.
Jesus useda vivid picture to tell the Pharisees why his disciples did not fast.
After a Jewishwedding the couple did not go awayfor a honeymoon; they

stayed at home. Fora week or so open house was kept and there was continual
feasting and rejoicing. In a hard wrought life the wedding week was the
happiest week in a man's life. To that week of happiness were invited the
closestfriends of the bride and the bridegroom; and they were calledby the
name children of the bridechamber. Jesus likenedhis little company to men
who were children of the bridechamber, chosenguests ata wedding feast.
There was actually a rabbinic ruling which said, "All in attendance on the
bridegroom are relieved of all religious observances whichwould lessentheir
joy." The wedding guests were actuallyexempt from all fasting.
This incident tells us that the characteristicChristianattitude to life is joy.
The discoveryof Christ and the company of Christ is the key to happiness.
There was a Japanese criminal calledTockichiIshii. He was utterly and
bestially pitiless; he had brutally and callouslymurdered men, women and
children in his careerof crime. He was captured and imprisoned. Two
Canadian ladies visited the prison. He could not be induced even to speak;he
only gloweredatthem with the face of a wild beast. When they left, they left
with him a copy of the Bible in the faint hope that he might read it. He read it,
and the story of the crucifixion made him a changedman. "Laterwhen the
jailer came to leadthe doomed man to the scaffold, he found not the surly,
hardened brute he expected, but a smiling, radiant man, for Ishii the
murderer had been born again." The mark of his rebirth was a smiling
radiance. The life that is lived in Christ cannot be lived other than in joy.
But the story ends with a foreboding cloud across the sky. No doubt when
Jesus spoke ofthe day when the bridegroom would be taken awayhis friends
did not at the moment see the meaning of it. But here, right at the beginning,
Jesus saw the cross ahead. Deathdid not take him unawares;even now he had
counted the costand chosenthe way. Here is courage;here is the picture of a
man who would not be deflectedfrom the road at whose end there loomeda
cross.

THE NECESSITYOF STAYING YOUNG IN MIND (Mark 2:21-22)
2:21-22 No one sews a patch of new cloth on to an old garment. If he does the
bit that was meant to fill in the hole tears it apart--the new from the old--and
the tearis made worse. No one puts new wine into old wineskins. If he does
the wine will burst the wineskins, and the wine will be lostas wellas the
wineskins. New skins for new wine!
Jesus knew quite wellthat he was coming with a messagewhichwas
startlingly new; and he also knew that his way of life was shatteringly
different from that of the orthodox rabbinic teacher. He also knew how
difficult it is for the minds of men to acceptand to entertain new truth; and
here he uses two illustrations to show how necessaryit is to have an
adventurous mind.
No one ever had such a gift as Jesus forthe discoveryand the use of homely
illustrations. Over and over againhe finds in the simple things pathways and
pointers to God. No one was ever such an expert in getting from the "here and
now" to the "there and then." For Jesus "earthwas crammed with heaven."
He lived so close to God that everything spoke to him of God. Someone tells
how, on Saturday afternoons, he used to go for country walks with one of the
most famous of Scottishpreachers. Theyused to have long talks together.
Telling of it afterwards he said, "Whereverthe conversationstarted, he had a
way of cutting straight acrosscountry to God." Wherever Jesus'eye lighted it
had a way of flashing straight on to God.
(i) He speaks ofthe danger of sewing a new patch on an old garment. The
word used means that the new cloth was still undressed; it had never been
shrunk; so when the garment got wetin the rain the new patch shrunk, and
being much strongerthan the old, it tore the old apart. There comes a time

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