Mark 2:18

Mar_2:18-20

And the disciples of John and of the Pharisees used to fast.

Fasting useful or baneful, according to circumstances

Men of opposing faiths are often united by a common scare. They are 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 seed of twenty others, e.g., pride, self-righteousness.

II. Prescribed fasting may be injurious and rob the practice of its real value.

III. Fasting is imposed by sorrowful events. A natural instinct indicates its fitness.

IV. Beneficial fasting comes from heavenly feasting. It is the time for special activities of the soul. The best rule is-so far as fasting helps you in the elevation and improvement of your highest nature, 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 settled and rooted in internal virtues, and, above all, in humility. (Quesnel.)

Fasting

Fasting is one of the forgotten virtues, from the neglect of which probably we all suffer. The practice grew from a desire to keep down all grossness of 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 act with energy, and the more the man shrinks from self-denial. Gluttony spoils sanctity, while self-denial in food and drink aids it. Accordingly, God ordained fasting, and His people have, in most ages, practised it. 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

Christs answer to the Pharisees objection is one of those clear and unanswerable statements of truth which, like a flash, light up the whole dark confused realm 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

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 weary exhortations, while the world rallies the Church as to the reality of the God it worships. (De Witt S. Clark.)

Fasting

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) Each act of self-denial, the refusal to gratify the lusts of the flesh, even when natural and proper, is an assertion of the supremacy of the soul over the body, and tends to strengthen its authority.

(2) It is a general law of our nature that the outward should correspond with 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 Gods 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 regarded as simply a means and not an end.

(3) It must be left free. (C. Hodge.)

Why the disciples of Christ did not fast

Christ went in the face of many Jewish customs and prejudices.

I. The Jews, as a nation and church, had many fasts.

II. The disciples of John fasted often.

III. The Pharisees and their disciples fasted often-twice in the week, the second and fifth day. Their real state of mind contrasted with this exercise. How reason staggers in the things of God.

IV. These parties naturally complained of the disciples of Christ for not fasting.

1. Fasting seemed so essential.

2. They attributed the conduct of the disciples of Christ to Christ Himself.

3. In this instance, Christ gave His sanction and 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 decided by the fact of Christs presence or absence. Beware of attaching too much importance to forms. (Expository Discourses.)

The ceremonial observances of the Christian life

I. That the same ceremonial observances may be advocated by men of strangely different creeds and character, animated by varied motives. And the disciples of John and of the Pharisees used to fast; and they come and say unto 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 ceremonial of the Christian life by proud and crafty religionists.

2. That men of varied creed, character, and conduct may be found contending for the same ceremonial of the Christian life.

3. That even good men are often found in open hostility because of their varied opinions in reference to the mere ceremonial of the Christian life.

II. That men may be so mindful of the ceremonial observances of the Christian life as to neglect the greater truths embodied and signified.

1. Men are in danger of neglecting the deeper truths of the Christian ceremonial because they are generally lacking in the habit of penetrating its unseen and hidden meanings.

2. Men are in danger of neglecting the deeper truths of the Christian ceremonial because they are lacking in the pure sympathy needful to such discovery.

3. Men are in danger of neglecting the deeper truths of the Christian ceremonial because they are lacking in that diligence needful to such discovery.

III. That men should regulate the ceremonial observances of the Christian life according to the moral experiences of the soul. And Jesus said unto them, can the children of the bride chamber fast while the Bridegroom is with them?

1. That Christ is the Bridegroom of the soul. Christ had just revealed Himself as the Great Physician of the soul. But this is a more endearing and condescending revelation of Himself. He loves the soul of man. He seeks to be wedded to and to endow it with all His moral wealth. This is a close union.

2. That the absence or presence of Christ the Bridegroom determines largely the emotions of the soul.

3. That the emotions of the soul, as occasioned by the absence or presence of the Divine Bridegroom, must determine the ceremonial of the Christian life.

Lessons:

1. That the moral character cannot be 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 ceremony of the hour. (J. S. Exell, M. A.)

The secret of gladness

I. The Bridegroom. The singular appropriateness in the employment of this name by Christ in the existing circumstances. The Master of these very disciples had said He that hath the bride is the bridegroom, etc. Our Lord reminds them of their own Teachers words, and so He would say to them, In your Masters own conception of what I am, and of the joy that comes from My presence, you have an answer to your question. We cannot but connect this name with a whole circle of ideas found in the Old Testament; the union between Israel and Jehovah was represented as a marriage. In Christ all this was fulfilled. See here Christs self-consciousness; He claims to be the Bridegroom of humanity.

II. The presence of the Bridegroom. Are we in the dreary period when Christ is taken away? The time of mourning for an absent Christ was only three days. Lo, I am with you alway. We have lost the manifestation of 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 Bridegrooms presence. What was it that made these rude lives so glad when Christ was with them? The charm of personal character, the charm of contact with 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 perfect love, with one who ever keeps 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 object of 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 Christs heart, and his eyes closed in 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 great stillness 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 protection for 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, whatsoever befalls, and in the days of famine we shall be satisfied. He is with us as the source of our perfect joy 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, except we see it illumined by Christ, and have Him by our side. But if we possess His companionship, the present is but the parent of a more blessed time to come; and we can look forward and feel that nothing can touch our gladness, because nothing can touch 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 great consideration, that the joy of the presence of the Bridegroom is the victorious antagonist of all sorrow-Can the children of the bride chamber mourn, etc. The Bridegroom limits our grief. Our joy will often be made sweeter by 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 cannot be squeezed out of worldly ambitions. A religion like that of Johns disciples and that of the Pharisees is poor; a religion of laws and restrictions cannot be joyful. There is no way of men being happy except by living near the Master. Joy is a duty. (Dr. McLaren.)

The presence of the Bridegroom a solace in grief

And we have, over and above them, in the measure in which we are Christians, certain special sources of sorrow and trial, peculiar to ourselves alone; and the deeper and truer our Christianity the more of these shall we have. But notwithstanding all that, what will the felt presence of the Bridegroom do 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 Goshen in which there is light in the dwelling, however murky may be the darkness that wraps the land. There will always be a little bit of soil above the surface, however weltering 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 Bridegrooms presence will last through the sorrow, like a spring of fresh water welling up in the midst of the sea. We may have the salt and the sweet waters mingling in our lives, not sent forth by one fountain, but flowing in one channel. (Dr. McLaren.)

A cheerful type of religion

There is a cry amongst us 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 personal experience of communion with Jesus Christ. (Dr. McLaren.)

Liberty and discipline

It is one of the honourable distinctions of Christs 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 answer to Johns disciples amounts to this Liberty and discipline, movement from Gods centre, and movement from our own sanctified inclination and self-compelling will, are the two great factors of Christian life and experience. It is obvious that both these conceptions may be abused, as they always are when taken apart; 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, carried on 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 for the free inclination. Here begins the true nobility of Gods sons and daughters-when their inclination is wholly to good and 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 general purpose 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, sway it by His inspirations. No matter what the kind of doing to which we are called-self-government, self-renunciation, holy resolve, or steadfast waiting-the end is the same, the getting in position for Gods occupancy. As the navigator of a ship does nothing for the voyage, save what he does by setting the ship to course and her sails to the wind, so our self-compelling discipline is to set us in the way of receiving the actuating impulse of Gods will and character. All that we can do is summed up in self-presentation to God, hence the call to salvation is Come. And as it is in conversion, so it is of all Christian doings afterward. If, by reason of a still partial subjection to evil, the nuptial day of a souls liberty be succeeded by a void, dry state, the disciple has it given him to prepare himself for Gods help by clearing away his 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 object that all such strains of endeavour must 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 great a thing for a Christian to keep life, practice, and business in the terms of order.

2. A responsible way has the same kind of value; a soul that stays fast in concern for the Church, for the salvation of men, for the good of the country, is ready for Gods 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 specially to Gods 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 souls 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 declared that His disciples should fast when He was gone, He began His great ministry by a protracted fast, and He discourses of it just as He does of prayer and alms. A certain half-illuminated declamation against asceticism is a great mistake of our time. An asceticism belonging to Christianity is described when an apostle says: I exercise myself to have a conscience void of offence. If we cannot find how to bear an enemy, if we recoil from sacrifices laid upon us, we shall emulate the example of Cromwells 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 Bridegroom consciously with him, and it must never amount to a maceration of the body-never be more frequent than is necessary to maintain, for the long run of time, the clearest, healthiest condition of mind and body. There ought to be a fascination in the severities of this rugged discipline. Our modern piety, we feel, wants depth and richness, and it cannot be otherwise, unless we consent to 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, again and again, without our once conceiving possibly what depth of meaning He would have us find in His words. Deny thyself take up thy cross and follow Me. (Horace Bushnell, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 2:18-22. The disciples of John and of the Pharisees used to fast — The evangelist here relates another occurrence, which happened while Jesus was in Levi’s house, and bore some resemblance to the former. But of this see the notes on Mat 9:14-17, where the whole passage occurs.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_2:18. Used to fast.—Were fasting, on that very day.

Mar_2:20. Taken away.—There lurks in the original expression a hint of the violence and pain with which the separation would be fraught.

Mar_2:21. A piece of new cloth.—A patch of undressed cloth. “The patch supposed is an unfulled piece of cloth. It is the business of the fuller to make the cloth full and compact by precipitating the process of contraction.”

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_2:18-22

(PARALLELS: Mat_9:14-17; Luk_5:33-39.)

“The children of the bridechamber.”—Marriage, if any time, is a season of festivity and joy. To promote these purposes is the object of inviting certain friends of the bride and bridegroom to attend its celebration. To fast or assume a stern aspect on such an occasion would be little short of an insult. Now Christ here compares Himself to the bridegroom, and His disciples to these companions or friends. The Baptist had suggested the same comparison before (Joh_3:29). His disciples stood and heard Him all the time of His sojourning upon earth, and rejoiced greatly because of His voice. That was their holiday-time. If it was not so to the world at large, to the Pharisees, etc., it was because they were not of the Bridegroom’s party.

I. The character of Christians, as “children of the bridechamber.”—This implies—

1. Dignity. This is an honourable office. Those whom a man invites to his wedding are not merely his friends, but such friends as he specially delights to honour. And are not Christians highly honoured by being chosen out of the rest of mankind to receive” the light of the knowledge,” etc. (2Co_4:6)? See also 1Pe_2:9; Joh_15:16. “This honour have all His saints,” by the mere circumstance of their election; but this is greatly enhanced if we consider what it is they are elected to (Rom_8:17). The “children of the bridechamber,” though they performed many personal offices for the bridegroom, were yet far from being considered in the light of menials, but rather of equals and companions: and so says the Saviour to His disciples (Joh_15:14-15).

2. Subordination to and entire dependence upon Christ. The “children of the bridechamber” have no existence but in relation to the bridegroom (Joh_3:29). Even so Christians are absolutely nothing without Christ (Joh_15:5). What a ridiculous character is a friend of the bridegroom thrusting himself forward as a principal person, acting an independent part, pretending to be something when he is nothing, instead of taking every opportunity of exalting and magnifying the bridegroom, even at his own expense! And such is the Christian who glories in himself, or fails to refer everything to his Lord and Master.

3. Duties and responsibilities. The “children of the bridechamber” must be always in waiting. While the term of their service lasts they are a part of the family, and the bridegroom’s house is their home. So Christians attend continually upon the Saviour; “follow the Lamb whithersoever He goeth”; wait on Him in the way of His judgments, ordinances, sacraments; ever “looking unto Jesus,” and conforming their life and temper to the example set by Him.

II. The general temper of Christians, as rejoicing in the Lord always (Mar_2:19).—

1. The presence of the Divine Bridegroom, the converse of Him who spake as never man spake, was to our Lord’s immediate followers as a continual feast.

2. The same should now be true of Christians in general; for although, in one sense, the Bridegroom is taken away from us, where is He? See 1Pe_3:22. This cannot be the “taking away” to which He refers, as an occasion of mourning to His friends; since He Himself said, at another time (Joh_14:28). Not only if we love Him, but if we love ourselves, we shall rejoice at this temporary separation. Whatever accession of dignity or influence accrues to the Bridegroom, His friends are sure to reap the benefit of it. Nor, because He is in heaven, is He the less present with us on earth. This is a great mystery, but an infallible and most comfortable truth. See Joh_14:18-19; Mat_28:20.

III. The occasional seasons when Christians mourn and fast.—

1. This cannot refer to any temporal afflictions; for we are expressly told that no worldly tribulation or distress is able to separate us from the Saviour; but that it is in the nature of such things rather to endear Him to us the more, and to make us the more worthy of His love.

2. We must therefore understand by these words times of spiritual trouble and heaviness, such as will occasionally happen, in this imperfect state, even to those who have the best reason to “abound in hope through the power of the Holy Ghost.” The Bridegroom Himself had such seasons. See Mat_4:1-2; Mar_14:33-36. It is evident, then, that our spiritual garments will not be always white, and that tears may be shed in a bridal chamber. Let us, at such seasons, have recourse to the divinely appointed means of grace, in the assured confidence that, if rightly improved, these occasional interruptions of our wonted cheerfulness will minister to our more abundant consolation in the end.

3. Hitherto we have had in view those dark and distressing times of the soul which come unsought, of which we cannot give a satisfactory account, and which it is our duty as much as possible to bear up against. Other times there are when we should rather invite than resist the entrance of sad thoughts into our hearts. The solemn season of Lent is one of these, and especially the Holy Week with which it ends, when we commemorate the Passion and Death of our Redeemer.

Fasting.—It is quite clear, to start with, that no practice of this kind can be an end in itself; it must be a means: equally clear that it must be a spiritual means to a spiritual end—a means by which the spirit may control the body, so as to fashion it into its noble destiny of being a spiritual body; that so the whole man may be moulded for the service, and, in some sense, into the likeness, of God, who is a Spirit.

I. It is a method of bodily discipline.—It aims at making us like God, who is a Spirit, and who, as such, is superior to and able to control material things. It trains us in the power of detachment, in the power of saying “No,” not only to the sins of the flesh, but to its indulgences; it recalls the command, “Seek ye first the kingdom of God,” and the example, “My meat is to do the will of Him that sent Me”; it keeps the body braced for action, and prevents luxuries from growing into necessities. It is in St. Leo’s favourite phrase a “præsidium,” a protection to the spirit against the encroachments of the body—asking us, with importunate persistency, whether we have our body well in hand, whether we should be ready for a call to do missionary work in some part of the Master’s kingdom which is not yet civilised. We need this protection for our own sakes, with its reminder of the need of fasting from all sin; and we need it also for the sake of the poor and of the Church, that we may have the means and the will to help their necessities. It is interesting to note that, in the recently discovered Apology of Aristides, one of the characteristics attributed to the early Christians is that, if they have not enough money to help a poor brother, they fast two or three days, that they may supply the needy with their necessary food; and St. Leo constantly insists on the duty of a liberal benevolence being the accompaniment of fasting. Detachment, bodily discipline, sympathy with the poor, liberality—these are virtues which spring from fasting; yet most assuredly fasting did not spring from the desire for them. We shall miss its true value if we stop at these. We must go deeper still.

II. It is also the expression of sorrow—and, for the Christian, of sorrow for sin: it becomes thus a great training in the true nature of penitence and the right purposes of sorrow. Why was it that our Lord expected His apostles to fast? It was because He was to be taken away from them. And why was He taken away? Because of sin. The Incarnation, which might have been like a perpetual joyous intercourse of Bridegroom and bride, was marred and checked by sin. And in what sense can the Bridegroom be said to be taken away from us now, so that we should mourn? He is gone wherever our sin has grieved His Spirit and driven Him from our hearts. The Christian life should be one of joyous service, of conscious spiritual communion with the Master; and who can say how different it is for many of us, with selfishness and ill-will marring its beauty, so that we get only now and then faint glimpses of what a loyal and loving service of the Master might be? Now the reason of this is sin, our own sin, our past sin, our present sin, whereby we have crucified the Son of God afresh. Friday has to be a Good Friday in every week, giving us time and quiet to learn “that individual and detailed knowledge of our own personal sinfulness, whence the real love of our Redeemer can alone flow.” The most fatal enemy of the spiritual life is self-complacency, and the recurring fast day is our protection against this; “the wound of our just remorse needeth touching” very often. We need to be reminded that nothing less than the Death of the Son of God was sufficient to redeem us from our sins, that those sins were real acts of our own will affecting our whole nature, so that we can never be as though we had not sinned, but must always be penitent before God, always on our guard against the temptations which have proved fatal to us, prepared beforehand for any suffering which God may send us in consequence of our sins, and willing to welcome it as His means of purifying our souls. It is not—God forbid!—that the atonement on the Cross was insufficient; but it is that we ought to feel and act as those whom He has redeemed, to share His hatred for sin, to war against it actively in our own persons—to be like our God, who is a consuming fire.

III. The reason for common Church fasts on fixed days.—George Herbert has tersely put it, “The Scriptures bid us fast, the Church says now”; and the reason for this is not only that so brother helps brother to keep up his spiritual life, and that the common action of the Church is more prevailing with God, like its common prayer, but it is also a reminder that we have to be not self-centred in our penitence, but to fast and sorrow for the sins and shortcomings of the whole Church.

IV. Fasting does not end in itself; it is always in the Church’s system a preparation. It was the preparation for baptism as early as the second century. An almost universal instinct has regarded it as the fit approach to the Holy Communion. After Friday comes Sunday with its worship and Communion. After Lent comes Easter. This fact seems to say: grief, weakness, sin—these are not the end. We sorrow that we may know the power of the Resurrection; we feel the touch of human weakness that we may rest on spiritual strength, and know that power is perfected in weakness; we recall our sinfulness that we may realise the love of the Atonement. Fasting does for us the work which that good man, the clergyman, did for the simple maiden in Tennyson’s poem: “He showed me all the mercy, for he showed me all the sin.” And it keeps joy Christian. Christian joy has to stand in relation to Christian grief. If we have learnt to grieve for sin, we shall rejoice for the triumph of righteousness. If we have mourned for the failures of the Church, our joy will rise above selfish family prosperity into delight in the progress of the Church.

V. Two words of caution.—

1. Remember Mr. Keble’s advice, “Keep a medical conscience, either in your own bosom or in that of some friend who may be trusted.” “Fasting sometimes causes a distressing reaction: if you have reason to fear that, you had better use hard and unpleasant diet than actually going without.”

2. It was especially in connexion with fasting that our Lord insisted on the break with the old spirit of Judaism. Our fasting may not be a mere form—a desire to win God’s favour—a trust in ourselves. It must be done in love and gratitude, with desire to imitate our Lord, with prayer to Him that it may be united with His fasting, and get all its virtue from Him.—W. Lock.

OUTLINES AND COMMENTS ON THE VERSES

Mar_2:18. A common evil.—It is a posed persons observe such days of Pharisaic and very common evil that men are very much more troubled about setting others right in their living than about correcting their own.—Starke.

The busybody begins by talking about others, and comes afterwards to himself but makes the best of his own case (1Ti_4:8).—P. Quesnel.

All men not alike.—It is spiritual pride when, in matters which God has left to our freedom, people try to make others regulate themselves by their rules. What benefits one man’s soul may harm another’s.

Mar_2:20. The right use and end of fasting.—When godly and well-disposed persons observe such days of abstinence in a right manner, and to a right end; when they look upon fasting not as an essential part of natural or revealed religion, but only as an auxiliary or instrumental duty; when they do not rest in it as absolutely and in itself good, but make use of it as a proper help for the better performance of those duties, which are strictly and properly acts of religious worship; when they do not acquiesce in the bare outward performance of this duty, or think they have discharged it as they ought, till by the use of these means, and God’s blessing upon them, they have attained those graces, to which these means ought to be subservient; when they strive thereby to mortify the flesh, and to subdue the lusts thereof, to spiritualise the soul, and to dispose it for more exalted acts of devotion; when to these ends they choose to set apart those days which they find have been set apart to the same ends by the generality of Christians in all ages; when they are willing to keep up a custom which they find hath been kept up by all or by most of the Churches of God; when they dutifully comply with the usages of that Church in which they live, and are afraid of despising the lawful commands of their superiors; when, how strict soever they are towards themselves, they are not rigorous in their censures of others who do not think themselves bound to the same observances; when they do not hope by abstinence at some times of the year to compound for criminal excesses at other times, but are temperate and sober through the whole course of their lives, and at some stated periods sequester themselves more than usually from the business and from the pleasures of this world, that they may more freely and uninterruptedly attend to the concerns of the next; when they are in their consciences fully persuaded that one day or one meat of itself is not more holy, more pure, or more clean than another, but that all days and all meats be of their own nature of one equal purity, cleanness, and holiness, and yet on some days abstain from some meats not as in themselves unlawful, but as less subservient to the keeping under the body and bringing it into subjection; when they do not rigorously tie themselves up to fixed and unchangeable rules, from which they may in no case swerve, to the ensnaring and perplexing of their consciences, but in things of themselves indifferent use such a latitude as may neither entrench too much on Christian liberty, nor on the other side open a gap to licentiousness,—when, I say, sober, judicious, and devout Christians observe the fasts of the Church with these cautions, restrictions, and limitations, such an observance cannot be justly accused of superstition, cannot indeed be condemned without superstition. Such an abstinence as this our Church recommends; such, if we shall practise with the same intentions, with the same piety and moderation, as she recommends it, we shall thereby reap great benefit to our souls, and the better prepare and dispose them for the reception of God’s grace here, and the communication of His glory in the world to come.—Bishop Smalridge.

Mar_2:21. Consequences of false conservatism in the Church.—

1. These attempts at tailoring in spiritual matters are opposed even to common sense and every-day practice.

2. The old forms are destroyed by the new life, and the new life by the old forms.

3. The work of destruction is continued while they clamour against destruction, until the new and the old are finally separated.—J. P. Lange, D.D.

The threefold mark of the new life.—

1. It assumes a definite outward form.

2. It cannot continue in the false and antiquated forms.

3. It must create for itself corresponding forms.—Ibid.

Mar_2:22. Form and spirit.—As the wineskin retains the wine, so are feelings and aspirations aided, and even preserved, by suitable external forms. Without these emotion would lose itself for want of restraint, wasted, like spilt wine, by diffuseness. And if the forms are unsuitable and outworn, the same calamity happens—the strong, new feelings break through them, “and the wine perisheth, and the skins.” In this respect how many a sad experience of the Church attests the wisdom of her Lord; what losses have been suffered in the struggle between forms that had stiffened into archaic ceremonialism and new zeal demanding scope for its energy—between the antiquated phrases of a bygone age and the new experience, knowledge, and requirements of the next—between the frosty precisions of unsympathetic age and the innocent warmth and freshness of the young, too often, alas! lost to their Master in passionate revolt against restraints which He neither imposed nor smiled upon.—Dean Chadwick.

Christian development.—The old stage-coaches could not have been utilised for steam-engines; the new thoughts respecting locomotion required new machinery. So did the thoughts of Christ require new habits and practices. These were not fully initiated by Christ, but He laid down the basis of all subsequent Christian development.

ILLUSTRATIONS TO CHAPTER 2

Mar_2:21. External reform insufficient.—We may try from without to make human character lovely; but there is sin in its very fibre, and the blemishes will ever work out and mar all. The only way is to have a new heart, and then the beauty will be real and will endure. A mother lost by death a lovely and precious child—her only child. To occupy her heart and hand in some way about her vanished treasure, and thus fill the empty hours, she took up a photograph of her child and began to touch it with her skilful fingers. Soon, as she wrought, the features became almost lifelike. The picture was then laid away for a few days, and when she sought it again the eyes were dimmed, and the face was marred with ugly blotches. Patiently she went over it a second time, and the bewitching beauty came again. A second time it was laid away, and again the blotches appeared. There was something wrong in the paper on which the photograph had been taken. There were chemicals lurking in it which in some way marred the delicate colours, and no amount of repainting could correct the faults. So is it in human lives. No outside reform is enough, for all the while the heart is evil within, and it sends up its pollution, staining the fairest beauty. The change that is permanent must be wrought in the heart.—J. R. Miller, D. D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Third Conflict.—The Fasting of John’s Disciples and of the Pharisees. Mar_2:18-22

(Parallels: Mat_9:14-17; Luk_5:33-39.)

18And the disciples of John and [of] the Pharisees 10 used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19And Jesus said unto them, Can the children of the bride-chamber fast while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20But the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days.11 21No man also seweth a piece of new [unfulled] cloth on an old garment; else the new piece that filled it up taketh away from the old, 12and the rent is made worse. 22And no man putteth new wine into old [skin] bottles; else the new wine doth burst 13 the [skin] bottles, and the wine is spilled, and the [skin] bottles will be marred: but new 14 wine must be put into new [skin] bottles.

EXEGETICAL AND CRITICAL

1. See on the parallels of Matt. and Luke.—The offence at Christ’s meal with Levi, as it might represent similar meals, was twofold: 1. As an eating with publicans and sinners; 2. as the opposite of fasting. In the former view the Pharisees took umbrage; in the latter, the disciples of John,—the Pharisees also joining them. This offence was a point in which the legal Pharisees and the ascetic disciples of John, as spiritually related, might meet.

Mar_2:18. Used to fast: ἦσαν νηστεύοντες.—Meyer: They were then in the act of fasting. It may be easily supposed that the imprisonment of John would give occasion to his disciples, and with them to many of the Pharisees, for an extraordinary fast (see art. “Fasten” in Winer). An ordinary legal season of fasting is not meant; for Christ and His disciples would not have neglected or outraged that. But if an extraordinary fast, occasioned by the Baptist’s imprisonment or by any other cause, formed the primary reason of this question, yet we think that the participle is to be taken as emphatic, according to the parallels in Matthew (νηστεύουσι πολλά) and Luke (νηστεύουσι πυκνά).—And they come.—Of course only some, as representing the mind of all (Weisse); not necessarily all, as Meyer thinks. The combination of both parties on this point does not exclude the prominence of John’s disciples, according to Matthew.

Mar_2:20. In those days.—Emphatically, in those dark days.

Mar_2:21. Else the new piece that filled it up taketh away from the old, and the rent is made worse.—The new piece is rent away from the old: the most approved reading is also the most expressive. The inappropriate and disproportionate is again made emphatic by the antithesis.

DOCTRINAL AND ETHICAL

1. See on the parallels.

2. Compare the word concerning fasting, Mat_6:16. We may distinguish: 1. Legal-symbolical fasting (Lev_16:29; Lev_23:27); 2. personal, real fasting—Moses (Exo_24:18), Elias (1Ki_19:8), Christ (Matthew 4); 3. ascetic, penance fasting (the Baptist); 4. hypocritical fasting (Isa_58:3-4), which may easily combine with 1 and 3. Fasting generally is the ascetic symbolical exercise of real renunciation of the world, in which all true fasting is fulfilled.

3. Application of the two parables concerning old garments and old bottles to the history of Ebionitism, of the Interim 15 in the Reformation age, and of analogous incongruities in the present day.

4. The meal of Christ everywhere a sacred, spiritual feast.

HOMILETICAL AND PRACTICAL

How often do sincere legal souls suffer themselves to be led away by traditionalists into an assault upon the freedom of the Gospel!—The greatest danger of the weak brethren (Rom_14:1; Rom_14:15), that they fall under the bondage of false brethren (2Co_11:26; Gal_2:4), and thus become separated from the peace of the Gospel.—Wrong alliances of Christians in the Church lead to wrong alliances of ecclesiastical things, even in opposition to the right alliances of both.—Openness a characteristic of John’s disciples as of their master: they apply themselves, as later the Baptist did, with their offence to Christ Himself.—Yet they are infected with the policy of the Pharisees; for they ask, Why fast Thy disciples not? (see on Matthew).—Christ at once the Physician and the Bridegroom: 1. The Bridegroom as the Physician; 2. the Physician as the Bridegroom. Or, Christ is the supreme festal end, and the only means of salvation, in the kingdom of God: 1. He is the means of healing, while He calls souls to the participation of His blessedness; 2. He is the Prince of the blessed kingdom in the midst of His redeemed.—We should think, on our feast-day, of our coming fast-day.—Even in the greatness of His fast, Christ with His disciples leaves far behind Him all the severe penitents of the old theocracy.—The secret fasting of Christians; or, the great, silent, and festal renunciation of the world: 1. Its form; 2. its reason, the reconciliation of the world; 3. its goal, the glorification of the world.

Starke:—It is a pharisaic and very common evil, that men are very much more troubled about setting others right in their living than about directing their own.—Quesnel:—The busybody begins by talking about others, and comes afterwards to himself, but makes the best of his own case, 1Ti_6:8.—Cramer:—Fasting is good; but to make a merit of it, or even to burden the conscience with it, is opposed to Christian freedom.—It is spiritual pride when, in matters which God has left to our freedom, people desire that others should regulate their piety by their rules.—The fasting of a penitent does not consist only in abstinence from food, but in abstinence also from all the pleasures and all the occasions of sin, Joe_2:12.—Where Jesus is the Bridegroom of the soul, there is joy and refreshment; where He is not, there is mourning and grief of heart.—Canstein:—The right measures of pacification in religion are those in which truth and sincerity are consulted.—Majus:—The nakedness of sin cannot be covered with old traditions.

Gerlach:—Jesus terms Himself the Bridegroom of His Church.—Longing for the Bridegroom is the feeling of the Church, when He is away; bridal love and delight, when He is present again.—Braune:—It is a special temptation to good-natured, well-meaning souls, not reconciled to Christ, His doctrine, His discipline, His life, His Church, when evil-minded cavillers fall in with them.—The disciples of Jesus a wedding company.—In all Christians there is more or less interchange of cheerful joy and gloomy sorrow, although the joyous temper when the Lord is near predominates.—New wine, new bottles.—Schleiermacher:—How Jesus would have us understand and treat the great new period which He came to bring in.—Thus the Redeemer compares Himself with John, Mat_11:18 seq.—“That day”: the interval of uncertainty concerning the further course of the divine economy for man’s salvation.—The old garment: He would thereby intimate that it was by no means lawful to cut up and divide the spiritual power with which He was furnished by God that He might communicate it to men, in order to repair and set in order again that which was obsolete and effete.—In our joyous fellowship with the Lord, let us preserve the happiness which He declares to be the prerogative of His people.—Gossner:—They have now once more discovered something. Envy looks at and judges only others, without caring about correcting itself. Another failing of the Pharisees was, that they required all pious people to measure according to their standard, and adopt their usages. The third error was, that they began to speak about others, in order that they might come to themselves, and exalt their own reputation at the expense of others.

Footnotes:

[10]Mar_2:18.—The reading of the Rec., οἱ τῶν Φαρισαίων, is not supported. Griesbach, Scholz, Lachmann, Tischendorf, Fritzsche read οἱ Φαρισαῖοι.

[11]Mar_2:20.—Rec.: ἐν ἐκείναις ταῖς ἡμέραις is an emendation. Griesbach, Lachmann, Scholz, Tischendorf read ἐκείνῃ τῇμέρᾳ

[12]Mar_2:21.—We follow the reading: αἴρει ἀπ’ αὐτοῦ τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ; adopted by Tischendorf and Meyer.

[13]Mar_2:22.—The Present is more vivid than Lachmann’s Future, ῥήξει, found, also, in B., C., D., Vulgata.

[14]Mar_2:22.—The addition “new,” ὁ νέος, is from Luk_5:37.

[15]An ordinance of Charles V., “that all his Catholic dominions should, for the future, inviolably observe the customs, statutes, and ordinances of the universal church,” etc.; by which he endeavored to reëstablish Popery among the Protestants.—Ed.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 2:18 (Mar_2:18)

THE CONTROVERSY CONCERNING FASTING

"And John's disciples and the Pharisees were fasting: and they come and say unto Him, Why do John's disciples and the disciples of the Pharisees fast, but Thy disciples fast not?" Mar_2:18 (R.V.)

THE Pharisees had just complained to the disciples that Jesus ate and drank in questionable company. Now they join with the followers of the ascetic Baptist in complaining to Jesus that His disciples eat and drink at improper seasons, when others fast. And as Jesus had then replied, that being a Physician, He was naturally found among the sick, so He now answered, that being the Bridegroom, fasting in His presence is impossible: "Can the sons of the bridechamber fast while the Bridegroom is with them?" A new spirit is working in Christianity, far too mightily to be restrained by ancient usages; if the new wine be put into such wineskins it will spoil them, and itself be lost.

Hereupon three remarkable subjects call for attention: the immense personal claim advanced; the view which Christ takes of fasting; and, arising out of this, the principle which He applies to all external rites and ceremonies.

I. Jesus does not inquire whether the fasts of other men were unreasonable or not. In any case, He declares that His mere presence put everything on a new footing for His followers who could not fast simply because He was by. Thus He assumes a function high above that of any prophet or teacher: He not only reveals duty, as a lamp casts light upon the compass by which men steer; but He modifies duty itself, as iron deflects the needle.

This is because He is the Bridegroom.

The Disciples of John would hereupon recall his words of self-effacement; that he was only the friend of the Bridegroom, whose fullest joy was to hear the Bridegroom's exultant voice.

But no Jew could forget the Old Testament use of the phrase. It is clear from St. Matthew that this controversy followed immediately upon the last, when Jesus assumed a function ascribed to God Himself by the very passage from Hosea which He then quoted. Then He was the Physician for the soul's diseases; now He is the Bridegroom, in whom center its hopes, its joys, its affections, its new life. That position in the spiritual existence cannot be given away from God without idolatry. The same Hosea who makes God the Healer, gives to Him also, in the most explicit words, what Jesus now claims for Himself. "I will betroth thee unto Me forever . . . I will even betroth thee unto Me in faithfulness, and thou shalt know the Lord" (Hos_2:19-20). Isaiah too declares "thy Maker is thy husband," and "as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" (Isa_54:5; Isa_62:5). And in Jeremiah, God remembers the love of Israel's espousals, who went after Him in the wilderness, in a land that was not sown (Jer_2:2). Now all this is transferred throughout the New Testament to Jesus. The Baptist is not alone in this respect. St. John regards the Bride as the wife of the Lamb (Rev_21:9). St. Paul would fain present his Corinthian Church as a pure virgin to Christ, as to one husband (2Co_11:2). For him, the absolute oneness of marriage is a mystery of the union betwixt Christ and His Church (Eph_5:32). If Jesus be not God, then a relation hitherto exclusively belonging to Jehovah, to rob Him of which is the adultery of the soul, has been systematically transferred by the New Testament to a creature. His glory has been given to another.

This remarkable change is clearly the work of Jesus Himself. The marriage supper of which He spoke is for the King's son. At His return the cry will be heard, Behold the Bridegroom cometh. In this earliest passage His presence causes the joy of the Bride, who said to the Lord in the Old Testament, Thou art my Husband (Hos_2:16).

There is not to be found in the Gospel of St. John a passage more certainly calculated to inspire, when Christ's dignity was assured by His resurrection and ascension, the adoration which His Church has always paid to the Lamb in the midst of the throne.

II. The presence of the Bridegroom dispenses with the obligation to fast. Yet it is beyond denial that fasting as a religious exercise comes within the circle of New Testament sanctions. Jesus Himself, when taking our burdens upon Him, as He had stooped to the baptism of repentance, condescended also to fast. He taught His disciples when they fasted to anoint their head and wash their face. The mention of fasting is indeed a later addition to the words "this kind (of demon) goeth not out but by prayer" (Mar_9:29), but we know that the prophets and teachers of Antioch were fasting when bidden to consecrate Barnabas and Saul, and they fasted again and prayed before they laid their hands upon them (Act_13:2-3).

Thus it is right to fast, at times and from one point of view; but at other times, and from Jewish and formal motives, it is unnatural and mischievous. It is right when the Bridegroom is taken away, a phrase which certainly does not cover all this space between the Ascension and the Second Advent, since Jesus still reveals Himself to His own though not unto the world, and is with His Church all the days. Scripture has no countenance for the notion that we lost by the Ascension in privilege or joy. But when the body would fain rise up against the spirit, it must be kept under and brought into subjection (1Co_9:27). When the closest domestic joys would interrupt the seclusion of the soul with God, they may be suspended, though but for a time (1Co_8:5). And when the supreme blessing of intercourse with God, the presence of the Bridegroom, is obscured or forfeited through sin, it will then be as inevitable that the loyal heart should turn away from worldly pleasures, as that the first disciples should reject these in the dread hours of their bereavement.

Thus Jesus abolished the superstition that grace may be had by a mechanical observance of a prescribed regimen at an appointed time. He did not deny, but rather implied the truth, that body and soul act and counteract so that spiritual impressions may be weakened and forfeited by untimely indulgence of the flesh.

By such teaching, Jesus carried forward the doctrine already known to the Old Testament. There it was distinctly announced that the return from exile abrogated those fasts which commemorated national calamities, so "the fast of the fourth month, and of the fifth, and of the seventh and of the tenth shall be to the house of Israel joy and gladness, cheerful feasts" (Zec_7:3; Zec_8:19). Even while these fasts had lasted they had been futile, because they were only formal. "When ye fasted and mourned, did ye at all fast unto me? And when ye eat, and when ye drink, do ye not eat for yourselves, and drink for yourselves?" (Zec_7:5-6). And Isaiah had plainly laid down the great rule, that a fast and an acceptable day unto the Lord was not a day to afflict the soul and bow the head, but to deny and discipline our selfishness for some good end, to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, to deal bread to the hungry, and to bring home the poor that is cast out (Isa_58:5-7).

The true spirit of fasting breathes an ampler breath in any of the thousand forms of Christian self-denial, than in those petty abstinences, those microscopic observances, which move our wonder less by the superstition which expects them to bring grace than by the childishness which expects them to have any effect whatever.

III. Jesus now applies a great principle to all external rites and ceremonies. They have their value. As the wineskin retains the wine, so are feelings and aspirations aided, and even preserved, by suitable external forms. Without these, emotion would lose itself for want of restraint, wasted, like spilt wine, by diffuseness. And if the forms are unsuitable and outworn, the same calamity happens, the strong new feelings break through them, "and the wine perisheth, and the skins." In this respect, how many a sad experience of the Church attests the wisdom of her Lord; what losses have been suffered in the struggle between forms that had stiffened into archaic ceremonialism and new zeal demanding scope for its energy, between the antiquated phrases of a bygone age and the new experience, knowledge and requirements of the next, between the frosty precisions of unsympathetic age and the innocent warmth and freshness of the young, too often, alas, lost to their Master in passionate revolt against restraints which He neither imposed nor smiled upon.

Therefore the coming of a new revelation meant the repeal of old observances, and Christ refused to sew His new faith like a patchwork upon ancient institutions, of which it would only complete the ruin. Thus He anticipated the decision of His apostles releasing the Gentiles from the law of Moses. And He bestowed on His Church an adaptiveness to various times and places, not always remembered by missionaries among the heathen, by fastidious critics of new movements at home, nor by men who would reduce the lawfulness of modern agencies to a question of precedent and archaeology.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:18-22 This controversy deals with fasting, which Jesus did not practice with his disciples. The Pharisees regularly fasted two days a week, on Mondays and Thursdays (Luke 18:12), and Jews often fasted when mourning or specially seeking the Lord’s favor (Lev 16:29-31; 1 Sam 31:13; 2 Sam 1:12; 12:21-23; Ezra 8:23; Esth 4:3; Matt 6:16).

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Mar 2:18. Νηστεύοντες, fasting) This seems here to imply both their custom and their actual fasting at that present time; comp. note on Mat 9:14.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_2:18-22. See on Mat_9:14-17. Comp. Luk_5:33-38.

καὶ ἦσαν … νηστεύοντες] considered by Köstlin, p. 339, as meaningless and beside the question, is taken by the expositors as an archaeological intimation (de Wette, comp. Fritzsche). There is nothing to indicate its being so (how entirely different it is with Mar_7:3 f.!); we should at least expect with νηστεύοντες some such general addition as πολλά (Mat_9:14). It is to be explained: And there were the disciples of John, etc., engaged in fasting (just at that time). This suggested their question. This view is followed also by Bleek and Holtzmann, the latter thinking, in the case of Johns disciples, of their fasting as mourners on account of the loss of their master,a view for which Mar_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 Mar_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 regarded as historically the case (see on Mat_9:17, Remark).

οἱ μαθηταὶ Ἰωάννου κ.τ.λ.] Not inappropriate, 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 accordance with the usefrequent also in the N. T.of the emphatic σός, it is to be taken as its plural. Comp. Luk_5:33.

Mar_2:19. ὅσον χρόνον κ.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.

Mar_2:20. ἐν ἐκείνῃ τῇ ἡμέρᾳ] Not a negligence (de Wette) or impossibility of expression (Fritzsche), but: τότε is the more general statement of time: then, when, namely, the case of the taking away shall have occurred, and ἐν ἐκείνῃ τῇ ἡμέρᾳ, is the special definition 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 designated by 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, Bengel remarks: 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. Joh_2:19.

Mar_2:21. εἰ δὲ μή] In the contrary case, even after a negative clause, Buttmann, neut. Gr. p. 336 [E. T. 392], and see on 2Co_11:16.

The correct reading: αἴρει ἀπʼ αὐτοῦ τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ (see the critical remarks), is to be explained: the new patch of the old (garment) breaks away from it. See on Mat_9:16 f. The Recepta signifies: his new patch (that which is put on by him) breaks away from the old garment. According to Ewald, αἱρεῖ ἀφʼ ἑαυτοῦ ought to be read (following B, which, however, has the ἀφʼ ἑαυτοῦ after τὸ πλήρωμα), and this is to be interpreted: thus the new filling up of the old becomes of itself 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 (reason teaches it) is, however, here foreign to the subject.

Mar_2:22. A combination from Matthew and Luke is here contained only in the interpolated Recepta. See the critical remarks.

As to the form ῥήσσω instead of ῥήγνυμι, see Ruhnken, Ep. crit. I. p. 26.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 2:18-22 . Fasting (Mat 9:14-17 , Luk 5:33-39 ).

Mar 2:18 . καὶ , and , connection purely topical, another case of conflict. ἦσαν νηστεύοντες , either: were wont to fast (Grotius, Fritzsche, Schanz, etc.), or, and this gives more point to the story: were fasting at that particular time (Meyer, Weiss, Holtz., H. C.). ἔρχονται καὶ λέγ ., they come and say, quite generally; they = people, or some representatives of John’s disciples, and the Pharisees.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The superstitious and hypocrites do rashly put the sum of godliness in things indifferent, and are here for three causes reprehended. First, for that not considering what every man’s strength is able to bear, they rashly make all manner of laws concerning such things, without all discretion.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out.

I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week (Luk 18:12), and probably the disciples of John did so too; and, it should seem, this very day, when Christ and his disciples were feasting in Levi's house, was their fast-day, for the word is nēsteuousi - they do fast, or are fasting, which aggravated the offence. Thus apt are strict professors to make their own practice a standard, and to censure and condemn all that do not fully come up to it. They invidiously suggest that if Christ went among sinners to do them good, as he had pleaded, yet the disciples went to indulge their appetites, for they never knew what it was to fast, or to deny themselves. Note, Ill-will always suspects the worst.

Two things Christ pleads in excuse of his disciples not fasting.

1. That these were easy days with them, and fasting was not so seasonable now as it would be hereafter, Mar 2:19, Mar 2:20. There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, and yet, during the nuptial solemnity, they are merry, and think it becomes them to be so; it was very absurd for Samson's bride to weep before him, during the days that the feast lasted, Jdg 14:17. Christ and his disciples were but newly married, the bridegroom was yet with them, the nuptials were yet in the celebrating (Matthew's particularly); when the bridegroom should be removed from them to the far country, about his business, then would be a proper time to sit as a widow, in solitude and fasting.

2. That these were early days with them, and they were not so able for the severe exercises of religion as hereafter they would be. The Pharisees had long accustomed themselves to such austerities; and John Baptist himself came neither eating nor drinking. His disciples from the first inured themselves to hardships, and thus found it easier to bear strict and frequent fasting, but it was not so with Christ's disciples; their Master came eating and drinking, and had not bred them up to the difficult services of religion as yet, for it was all in good time. To put them upon such frequent fasting at first, would be a discouragement to them, and perhaps drive them off from following Christ; it would be of as ill consequence as putting new wine into old casks, or sewing new cloth to that which is worn thin and threadbare, Mar 2:21, Mar 2:22. Note, God graciously considers the frame of young Christians, that are weak and tender, and so must we; nor must we expect more than the work of the day in its day, and that day according to the strength, because it is not in our hands to give strength according to the day. Many contract an antipathy to some kind of food, otherwise good, by being surfeited with it when they are young; so, many entertain prejudices against the exercises of devotion by being burthened with them, and made to serve with an offering, at their setting out. Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant.

II. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders. In this instance, as in that before, they reflect upon the discipline of Christ's school, as if it were not so strict as that of theirs: so common it is for those who deny the power of godliness, to be jealous for the form, and censorious of those who affect not their form.

Observe, 1. What a poor breakfast Christ's disciples had on a sabbath-day morning, when they were going to church (Mar 2:23); they plucked the ears of corn, and that was the best they had. They were so intent upon spiritual dainties, that they forgot even their necessary food; and the word of Christ was to them instead of that; and their zeal for it even ate them up. The Jews made it a piece of religion, to eat dainty food on sabbath days, but the disciples were content with any thing.

2. How even this was grudged them by the Pharisees, upon supposition that it was not lawful to pluck the ears of corn on the sabbath day, that that was as much a servile work as reaping (Mar 2:24); Why do they on the sabbath day that which is not lawful? Note, If Christ's disciples do that which is unlawful, Christ will be reflected upon, and upbraided with it, as he was here, and dishonour will redound to his name. It is observable, that when the Pharisees thought Christ did amiss, they told the disciples (Mar 2:16); and now when they thought the disciples did amiss, they spoke to Christ, as make-bates, that did what they could to sow discord between Christ and his disciples, and make a breach in the family.

3. How Christ defended them in what they did.

(1.) By example. They had a good precedent for it in David's eating the show-bread, when he was hungry, and there was no other bread to be had (Mar 2:25, Mar 2:26); Have ye never read? Note, Many of our mistakes would be rectified, and our unjust censures of others corrected, if we would but recollect what we have read in the scripture; appeals to that are most convincing. "You have read that David, the man after God's own heart, when he was hungry, made no difficulty of eating the show-bread, which by the law none might eat of but the priests and their families." Note, Ritual observances must give way to moral obligations; and that may be done in a case of necessity, which otherwise may not be done. This, it is said, David did in the days of Abiathar the High-Priest; or just before the days of Abiathar, who immediately succeeded Abimelech his father in the pontificate, and, it is probable, was at that time his father's deputy, or assistant, in the office; and he it was that escaped the massacre, and brought the ephod to David.

(2.) By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,

[1.] Whom the sabbath was made for (Mar 2:27); it was made for man, and not man for the sabbath. This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. Man was made for God, and for his honour and service, and he just rather die than deny him; but he was not made for the sabbath, so as to be tied up by the law of it, from that which is necessary to the support of his life. Secondly, God did design it to be an advantage to us, and so we must make it, and improve it. He made if for man. 1. He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world (Deu 5:14); that thy man-servant and thy maid-servant may rest. Now he that intended the sabbath-rest for the repose of our bodies, certainly never intended it should restrain us, in a case of necessity, from fetching in the necessary supports of the body; it must be construed so as not to contradict itself - for edification, and not for destruction. 2. He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving; and the rest from worldly business is therefore necessary, that we may closely apply ourselves to this work, and spend the whole time in it, in public and in private; but then time is allowed us for that which is necessary to the fitting of our bodies for the service of our souls in God's service, and the enabling of them to keep pace with them in that work. See here, (1.) What a good Master we serve, all whose institutions are for our own benefit, and if we be so wise as to observe them, we are wise for ourselves; it is not he, but we, that are gainers by our service. (2.) What we should aim at in our sabbath work, even the good of our own souls. If the sabbath was made for man, we should then ask ourselves at night, "What am I the better for this sabbath day?" (3.) What care we ought to take not to make those exercises of religion burthens to ourselves or others, which God ordained to be blessings; neither adding to the command by unreasonable strictness, nor indulging those corruptions which are adverse to the command, for thereby we make those devout exercises a penance to ourselves, which otherwise would be a pleasure.

[2.] Whom the sabbath was made by (Mar 2:28); "The Son of man is Lord also of the sabbath; and therefore he will not see the kind intentions of the institution of it frustrated by your impositions." Note, The sabbath days are days of the Son of man; he is the Lord of the day, and to his honour it must be observed; by him God made the worlds, and so it was by him that the sabbath was first instituted; by him God gave the law at mount Sinai, and so the fourth commandment was his law; and that little alteration that was shortly to be made, by the shifting of it one day forward to the first day of the week, was to be in remembrance of his resurrection, and therefore the Christian sabbath was to be called the Lord's day (Rev 1:10), the Lord Christ's day; and the Son of man, Christ, as Mediator, is always to be looked upon as Lord of the sabbath. This argument he largely insists upon in his own justification, when he was charged with having broken the sabbath, Joh 5:16.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Why do the disciples of John and of the Pharisees fast] See this largely explained on Mt 9:14, c. The following vices are very common to Pharisees.

1. They are more busied in censuring the conduct of others than in rectifying their own.

2. They desire that every one should regulate his piety by theirs and embrace their particular customs and forms of devotion.

3. They speak of and compare themselves with other people, only that they may have an opportunity of distinguishing and exalting themselves.

On the nature, times, and duration of fasting, see Mt 6:16; Mt 9:15.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18-22) And the disciples of John. . . . used to fast.—Better, were fasting. See Notes on Mat_9:14-17. The only difference in detail between the two accounts is that in St. Matthew the disciples of John are more definitely specified as being the questioners.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. the disciples of John] The contrast between their Master in prison and Jesus at the feast could not fail to be felt. Perhaps the Pharisees had solicited them to make common cause with themselves in this matter. Their rigorous asceticism offered various points of contact between them and the disciples of the Baptist

used to fast] The Jews were wont to fast on Thursday because on that day Moses was said to have re-ascended Mount Sinai; on Monday because on that day he returned. Comp. the words of the Pharisee, Luk_18:12, “I fast twice in the week.” Perhaps this feast took place on one of their weekly fasts.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus said unto them,.... Both to John's disciples and the Pharisees,

can the children of the bride chamber fast, while the bridegroom is with them? Suggesting that he was the bridegroom, as John their master had called him, Joh 3:29, and that his disciples were the children of the bride chamber; and that it was very unsuitable for them, and very unreasonable to desire them to fast at such a time, and under such a character: wherefore the answer returned by Christ himself to the question is,

as long as they have the bridegroom with them, they cannot fast: all which the Syriac version expresses by "no": see Gill on Mat 9:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?

Ver. 18. The disciples of John and of the Pharisees] Beza notes, that only here, and Mat 22:16; Luk 5:24, is mention made in the gospel of the Pharisees’ disciples, unhappy doubtless in such perverse tutors, somewhat akin to Protagoras, of whom Plato writeth (in Menone.) that he bragged of this, that whereas he had lived sixty years, he had spent forty of them in corrupting of youth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And the disciples of John and of the Pharisees used to fast - Were accustomed often to fast. Compare Luk 5:33; Luk 18:12.

And they come and say - The disciples of John come, Mat 9:4.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

See Matthew ix. 14, and Luke v. 33.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 9:14", and following verses to Mat 9:17. The sum of all teacheth us:

1. That fasting is an exercise suited to afflictive dispensations of Providence, and ought to be proportioned to its season.

2. That new converts are not to be discouraged by too severe exercises of religion, but to be trained up to them by degrees.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The first sentence of this verse should be rendered thus: And the disciples of John and the Pharisees were fasting (hsan nhsteuontev). In all the synoptic Gospels we find this incident following closely upon what goes before. It is not improbable that the Pharisees and the 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 observed by the Pharisees which were not required by the Law; there were two in particular of a voluntary nature, mentioned by the Pharisee, (Luk_18:12) where he says, "I fast twice in the week." It was a custom, observed by the stricter Pharisees, but not of legal obligation. It was not correct to say, but thy disciples fast not. They fasted, no doubt, but in a different spirit; they did not fast to be seen of men they followed the higher teaching of their Master. It is remarkable to find the disciples of John here associated with the Pharisees. John was now in prison in the fort of Machaerus. It is possible that jealousy of the increasing influence of Christ may have led John"s disciples to associate themselves with the Pharisees. The point of this particular attack upon Christ was this: It is as though they said, "You claim to be a new teacher sent from God, a teacher of a more perfect religion. How is it, then, that we are fasting, while your disciples are eating and drinking?" The disciples of John more especially may have urged this out of zeal for their master. Such an unworthy zeal is too often seen in good men, who love to prefer their own leader to all others, forgetting the remonstrance of St. Paul, "While there is amongst you strife and contention, are ye not carnal, and walk after the manner of men?

Vers. 18-22. Christianity and asceticism.

Strange as it seems, it is unquestionable that the very humanity of Jesus, his truly broad and human sympathies, were an offense to the religious leaders of his time. The Pharisees fasted oft; John came neither eating nor drinking; Jesus, who came that he might live among men and who associated with them in all their innocent occupations and enjoyments, excited the displeasure and malice of those who were too superficial and ceremonial to understand his large-heartedness and spirituality. Accordingly, when our Lord joined the festive party at Levi"s house, there arose questionings which issued in the explanations given in this passage of the relation between the old religion and its asceticism, and the new religion and its cheerfulness and Divine breadth.

I A personal and temporary reason why the disciples of Jesus should not be ascetic. Like a true Leader and Master, Jesus defends his followers, whereinsoever their conduct admits of defense. The figure which he employs is one which John had already used, designating his Divine successor the Bridegroom who should possess the bride. The true ground of Christian joy is, in this passage, figuratively but beautifully explained. The Jewish wedding was an occasion for festivity, rejoicing, music, and society. The companions of the bridegroom of the bride-chamber were his choicest and most trusted and beloved friends. They were happy in their friend"s society, and rejoiced with him in his joy, and took a prominent part in the festivities appropriate to the occasion. The Lord Jesus honors his disciples by describing them as sustaining such a relationship to him, the Divine Bridegroom. Whilst he was with them, how could they be sad? how could they fast? how could they refrain from holy mirth and pious songs? There is no ground of joy so just, so sacred, as the friendship of Jesus. To have him with us alway, to hear his voice, to be assured of his interest and love, this is the purest satisfaction and the highest gladness known to human hearts. "I have," says he to his own have called you friends." "Your sorrow shall be turned into joy." Christ"s defense, then, is, that at the time and in the circumstances a-joyful spirit was natural and blameless in his companions and disciples. And this was evidently, at this period at all events, the case. To the reader of the Gospels (although M. Renan has, no doubt, exaggerated the facts), it is clear that, in their earlier "progresses" through Galilee, our Lord and his followers led a cheerful, bright, and joyous existence. Time enough to mourn when their Lord, the Bridegroom, should be taken away from them. Then, at his approaching departure, sorrow filled their hearts. Yet this was but for a season; with his return at Pentecost, the joy of the Church returned.

II A GENERAL AND ENDURING REASON WHY THE DISCIPLES OF JESUS SHOULD NOT BE ASCETIC, True, Christ has gone; so, if his personal presence alone restrained the disciples from mourning, sadness and fasting would be appropriate in the Church of the Redeemer, as the customary habit and sentiment. But the case is otherwise; our Lord himself,has justified, in this passage, a lasting antagonism between his religion and practices of asceticism. Not that, under the Christian dispensation, fasting is unlawful; but that it Should be rather exceptional and special than distinctive of the new life. The fact is, as Christ shows in these two parables, that there is a want of harmony between the old practices and the new faith, the old garment and the new cloth, the old skins and the new wine.

1. Christianity is a religion of the spirit rather than of the form. Our Lord teaches that it is better not to appear unto men to fast; it is better to humble ourselves in secret, because of our sins and the sins of our time, before our God. There is much danger of regarding fasting as in itself, because a mortification of the flesh, acceptable to God. This is a mistaken conception, as may be learned even from some passages of Old Testament Scripture.

2. Christianity is a religion of love rather than of fear. Those who are in dread of justice may seemingly be justified in their attitude of mind, when they so give way to sentiments of abject self-abasement that they cover themselves with sackcloth and ashes, and deprive themselves of necessary food. But those who are conscious that, through Christ, they are living in the enjoyment of the Divine favor, can scarcely be expected at least, as a habitual exercise to mourn and fast. They "rejoice evermore;" the "joy of the Lord is their strength;" his statutes are their song in the house of their pilgrimage." For them, "perfect love casteth out fear.

3. Christianity is a religion rather of hopefulness than of gloom. It teaches us to look forward to the future with bright anticipation, ardently to desire the return of the Lord in triumph, and cheerfully to prepare for a glorious future. The Bridegroom will return and claim his own; how can the spiritual spouse do other than look forward, hopefully and joyfully, to the glad and festive day?

III The general principle underlying our Lord"s reply is this: THE FORM OF RELIGION, WITHOUT THE REALITY AND SPIRITUAL SUBSTANCE, IS ALTOGETHER VAIN, All religious observances have a tendency, such is the weakness of human nature, to harden into dead formalities. At first they are good, for they are the expression of sincere feeling and conviction. But by-and-by the spiritual disappears, and the mere ceremony remains. And the unspiritual mistake the form for the substance, and come to flatter themselves that they are religious and that it is well with them, when they are simply by ceremonial excuses justifying themselves for a heart and life profoundly irreligious. Thus it was with multitudes of the Jews, in the time of our Saviour and of the apostles. What stress they laid upon circumcision, upon sacrifices, upon ceremonial purity, upon tithes, upon alms, upon sabbath-keeping, upon observing sacred festivals, upon fasts appointed and traditional, upon the customs and superstitions received from their fathers! And how, at the same time, they neglected the weightier matters of the Law! Hence our Lord"s frequent upbraidings of the scribes and Pharisees. They deceived themselves, they deluded others, they hindered the hearts of men from receiving the gospel. When Christianity was established, it was threatened by the same disastrous tendency. First, the Judaizers endeavored to overlay the spirituality of the gospel with Jewish rites and customs. And afterwards, when Christianity was in the act of vanquishing paganism, it submitted to assume much that was heathen. The great system of sacerdotalism, with its sacramentarianism, its saint-worship, and its mortifications and asceticism, was acquired from heathenism. And how much of this survives even to the present day, we have only to look around us that we may see. Now, Christ in his answer supplies the true corrective and safeguard against the action of this evil tendency. Why should his disciples fast, when (as a matter of fact)they were happy and jubilant? It would have been mere formality and hypocrisy, than which nothing was more repugnant to his spiritual doctrines and the character of his religion.

APPLICATION.

1. Let those who fast, fast in spirit, and afflict the soul, and place no confidence in the flesh.

2. Let those who feast, feast as the children of God and the friends of Christ.

3. Let the demeanour of Christians be such, so glowing with sincere and hopeful cheerfulness, as to commend the glorious gospel.

Vers. 18-20. On fasting.

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 occasion the tools of the Pharisees, whose great object was to damage our Lord"s reputation amongst the people, and to weaken the allegiance of his followers. The Baptist had never forbidden his disciples to observe the customary fasts, and his own ascetic life had taught them such lessons of self-denial that they readily observed them, especially at a time like this, when he was languishing in prison. Sore and sensitive in heart as they were, it was easy for the Pharisees to suggest that Jesus owed much to their teacher"s testimony; that he had professedly been John"s Friend and Fellow-worker; that he was doing nothing whatever to effect his deliverance; that he did not even fast for grief because of his imprisonment, but was enjoying social festivity in the house of a publican. But although the design of the Pharisees was to convict our Lord of disregard of national tradition and pious custom, and to condemn him for forgetfulness of his imprisoned friend, they only succeeded in 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 passage we see the following facts:

I HYPOCRISY IS CONDEMNED. John"s disciples were not guilty of this offensive sin. No doubt their fasting was, at this time, a true expression of inward grief; and was on other occasions used by 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 representation of their present feeling. Hopeful and jubilant in the presence of their 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 general application, teaching us that, under the new dispensation, no outward manifestation of devotion is acceptable to God, except as 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 sternest words ever uttered by Christ were levelled against the unreal, insincere, and hypocritical Pharisees. From that sin he would save his disciples, and therefore asserted that 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 decisively from 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 of guilt; washings were frequent, even to absurdity, but did not express conscious uncleanness of soul; alms were largely given, but without generosity; fasts were observed without any humiliation of soul before God. Religion had become mechanical and 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 discerned faith not in the long prayers recited by the Pharisees, but in the secret petition 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, when put in a wrong place, allowed any of these to be used by his disciples when they naturally and truly expressed their inward spiritual life. When, for example, the Bridegroom was taken away, when the shadow of Calvary"s cross rested on them, they fasted; for they had no heart to do anything else. But when the Resurrection morning dawned, and the gates of the grave were opened, and the Bridegroom came 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 Bridegroom seems 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, anoint thy head, and wash thy 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 occasion to the flesh, but by love serve one another.

IV JOYFULNESS IS INCULCATED. In this respect the practices of our Lord presented a striking contrast to those of John or of the Pharisees. Here he justifies his disciples, as formerly he had defended himself, against aspersions cast upon them for joining in social festivity. Appealing to the consciences of his questioners, and alluding to the last words of testimony their master had uttered concerning himself, (Joh_3:29) he asked, Can the sons of the bride-chamber mourn, while the bridegroom is with them?" We ought to be so glad because of our relation to Christ, because of his 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. ix, 14; Luke v, 33.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A question of fasting:

v. 18. And the disciples of John and of the Pharisees used to fast; and they come and say unto Him, Why do the disciples of John and of the Pharisees fast, but Thy disciples fast not?

v. 19. And Jesus said unto them, Can the children of the bride chamber fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.

v. 20. But the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days.

The disciples of John, after the rigorousness of their master, were inclined to be very severe in the mortification of their flesh. They may not have done so with the belief that they were meriting much in the sight of God, but the thought of the necessity of such practices was ever present with them. The Pharisees, on the other hand, made their boast of their fasting, Mat 6:16; Mat 9:14; Luk 18:12. They took a great measure of pride in the fact that they were exceeding the commandment of God in this respect. In addition, they expected others to follow their lead. At this particular time they were fasting. And in carrying out the demands of their self-appointed sanctity, they were kept busy in straightening out the conduct of others instead of attending to their own affairs. They wanted Christ above all to regulate His piety by theirs. And, in doing so, they wanted to hold themselves up as models in order to shine before the people with their holiness. In this case either the Pharisees, together with the disciples of John, or men that were acting as their representatives, came to Christ. They want to know why the custom of the Pharisees and John’s disciples is not followed in the immediate neighborhood of Christ. They speak of the disciples of Christ, but their criticism is directed against Him. The explanation of the Lord is simple. He is the Bridegroom, in whose company the children of the bride-chamber, the best man and his companions, are at the present time, so long as He is in the world. Now they were surely aware of the fact that fasting was commonly looked upon as a sign of bereavement, sorrow, and repentance. It surely would not be right and proper for the disciples, therefore, since they were in the midst of the joys of the marriage-feast, to assume doleful faces as though they had suffered a great and bitter bereavement. That time, indeed, was coming, when the Bridegroom would be taken out of their midst, then they would have reason for showing every manifestation of grief, Joh 16:20.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. A great difference betwixt John’s disciples and Christ’s in the matter of fasting. John’s disciples imitated him, who was a man of an austere life, and much given to fasting; therefore he is said to come neither eating nor drinking, Mat 11:18.

On the other side, Christ’s disciples follow him, who came eating and drinking, as other men did; and yet, though there was a great difference betwixt John’s disciples and Christ’s in matters of practice, they were all of one faith and religion.

Thence learn, That there may be unity of faith and religion among those who do not maintain an uniformity in practice. Men may differ in some outward religious observances and customs, and yet agree in the fundamentals of faith and religion. Thus did John’s disciples and Christ’s; the one fasted often, the other fasted not.

Observe, 2. In that the disciples of the Pharisees used to fast as well as John’s disciples, we may learn, That hypocrites and wicked men may be, and sometimes are, as strict and forward in the outward duties of religion, as the holiest and best of christians; they pray, they fast, they hear the word, they receive the sacraments: they do, yea, it may be, they outdo and go beyond, the sincere christian in external duties and outward performances.

Observe, 3. The defensative plea which our blessed Saviour makes for the not fasting of his disciples; he declares that it was neither suitable to them, nor tolerable for them, thus to fast at present. Not suitable, in regard of Christ’s bodily presence with them. This made it a time of joy and rejoicing, not of mourning and fasting.

Christ is the Bridegroom, and his church the bride; whilst therefore his spouse did enjoy his bodily presence with her, it was a day of joy and rejoicing to her, and mourning and fasting were improper for her. But when Christ’s bodily presence shall be removed, there will be cause enough to fast and mourn.

Again, this discipline of fasting was not at present tolerable for the disciples; for they were raw, green, and tender, not fit for austerities; nor could bear as yet the severities of religion, no more than an old garment could bear a piece of new stiff cloth to be set into it, which will make the rent worse, if the garment comes to a stretch; or no more than old bottles can keep new wine.

As if our Saviour had said, "My disciples at present are tender and weak, newly called and converted; they cannot therefore bear the severities of religion presently; but ere long I shall leave them, and go to heaven, from whence I will send down the Holy Spirit upon them, which shall enable them to do all the duties which the gospel enjoins.

Now the intended lesson of instruction from hence is this, That it is hurtful and dangerous for young converts, for weak christians, to be put upon the severer exercises of religion, or to be urged to the performance of such duties as are above their strength. But they ought to be handled with that tenderness which becomes the mild and gentle dispensation of the gospel. Our Saviour here commends prudence to his ministers in treating their people according to their strength, and putting them upon duties according to their time and standing.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

18. Why do the disciples of John … fast? See notes on Matt. 9:14, 15.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus tells parables to show why his disciples should not fast while he is with them. (See: Parables)

the Pharisees were fasting ... the disciples of the Pharisees

These two phrases refer to the same group of people, but the second is more specific. Both refer to the followers of the Pharisee sect, but they do not focus on the leaders of the Pharisees. AT: "the disciples of the Pharisees were fasting ... the disciples of the Pharisees"

Some people

"Some men." It is best to translate this phrase without specifying exactly who these men are. If in your language you have to be more specific, the possible meanings are 1) these men were not among John's disciples or the disciples of the Pharisees or 2) these men were among John's disciples.

came and said to him

"came and said to Jesus"

Can the wedding attendants fast while the bridegroom is still with them?

Jesus uses this question to remind the people of something they already know and to encourage them to apply it to him and his disciples. AT: "Wedding attendants do not fast while the bridegroom is with them. Rather they celebrate and feast." (See: Rhetorical Question)

translationWords

John (the Baptist)

disciple

Pharisee

fast

Jesus

bridegroom

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18–22. THE QUESTION OF FASTING

Mat 9:14-17. Luk 5:33-39

Mt. is not wholly in agreement with Mk, but the discrepancy need not trouble us. It does not matter who put the question, or whether it arose out of the feast in Levi’s house, which may have lasted till the evening on which one of the two weekly fasts which some Pharisees observed (Luk 18:12) had begun.

18. οἱ μαθηταὶ Ἰωάννου. They imitated the strictness of the Baptist’s life (cf. Luk 11:1) and were fasting (R.V.), not “used to fast” (A.V.). It is the periphrastic tense again, as in Mar 1:6; Mar 1:33, Mar 2:6. John was in prison, so they could not ask him as to the difference of practice, and it would seem strange to them that their master should be in prison while Jesus was free and at a feast.

λέγουσιν αὐτῷ. This time the critics (Mar 2:6; Mar 2:16) address Him, but in their criticism they do not mention Him. Here both Mk and Mt. have διὰ τί, while Lk. has a mere statement of fact; Christ’s disciples do not keep the weekly fasts. The disciples of the Pharisees is an unusual expression.

οἱ δὲ σοί. The possessive pronouns are rare in Mk; σός here and Mar 5:19; ἐμός, Mar 8:38, Mar 10:40; ἡμέτερος and ὑμέτερος nowhere either in Mk or Mt.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. καὶ ἦσαν κ.τ.λ.] Mark here gives a notice for the information of his readers, as in ch. 7:3, which places shew that his Gospel was not written for the use of Jews. It appears from this account, which is here the more circumstantial, that the Pharisees and disciples of John asked the question in the third person, as of others. In Matt. it is the disciples of John, and they join ἡμεῖς καὶ οἱ Φαρ. In Luke, it is the Pharisees and Scribes, and they ask as here. . understands it, that the disciples of John and the Pharisees were at that particular time keeping a fast, and that this gave occasion to the question. The verb subst. with the part. may mean this, and Mark himself apparently uses it so, ch. 10:32, and 14:4: but much more frequently it describes a practice or state, e.g. ἦν γὰρ ἔχων κτήματα πολλά, Mat 19:22,—οἱ ἀστ. ἔσονται ἐκ τ. οὐρ. πίπτοντες, ch. 13:25. See also ch. 1:6, 22, 39. I cannot think that the fact of their being at that time keeping a fast would be thus expressed: it certainly would be further specified.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18-22. Jesus answers the complaint of the Pharisees and of the disciples of John that his disciples do not fast.

The third ground of complaint is the failure of the disciples, under the influence of the free spirit of Jesus, to observe the frequent fasts prescribed by the Pharisees as a part of their formalism, and by the disciples of John as a part of their asceticism. Jesus’ answer is divided into two parts. The first shows the incongruousness of fasting at a time when joy, and not sorrow, was the ruling feeling of the disciples, v. 18-20. The second shows the incongruousness of such observances as fasting with the new dispensation set up by our Lord. It is the incongruity of new and old.

18. οἱ μαθηταὶ τοῦ Ἰωάννου καὶ οἱ Φαρισαῖοι—the disciples of John and the Pharisees.

οἱ Φαρισαῖοι, instead of τῶν Φαρισαίων, Tisch. Treg. WH. RV. א ABCD mss. of Lat. Vet. Vulg. Memph. Harcl. txt. etc.

ἦσαν νηστεύοντες—were fasting.1 Fasting, as a religious observance, was prescribed in the Law only once in the year, on the great day of atonement. But the traditional code of the rabbis had multiplied this indefinitely. Twice in the week was the boast of the Pharisee. And the importance attached to this empty piece of religiosity made it a part of the formal religion of the period. καὶ ἔρχονται—and they come, viz. the disciples of John and the Pharisees.

Mat 9:14 names only the former. Luk 5:33 makes this a part of the preceding controversy with the Pharisees and Scribes, in which they call attention to the practice of the disciples of John and of the Pharisees.

οἱ μαθηταὶ τῶν Φαρισαίων—the disciples of the Pharisees.

Insert μαθηταὶ before τῶν Φαρισαίων Tisch. Treg. marg. WH. RV. א BC* L 33, mss. of Lat. Vet. Harcl. marg.

The disciples of the Pharisees is a singular expression, much as if one should speak of the disciples of the Platonists. The Pharisees were themselves disciples of the Scribes, or Rabbis. The disciples of John and of the Pharisees were at one in regard to the act of fasting, but not in the spirit of the act. The Pharisees fasted in a formal, self-righteous spirit, and the teaching of John was directed against this spirit. So far as the fasting of his disciples reflected the teaching of John and his spirit, it would be a part of the asceticism, the mortification of the body, characteristic of him.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

And of the Pharisees. But the of is wrong. Read as Rev., John's disciples and the Pharisees. Used to fast [ησαν νηστευοντες] . The A. V. refers to the fact as 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 fast is characteristic of Mark. See Introduction.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.