Luke 5:33

KJV

And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink?

KJV (with Strong's)

And {G1161} they said {G2036} unto {G4314} him {G846}, Why {G1302} do {G3522} the disciples {G3101} of John {G2491} fast {G3522} often {G4437}, and {G2532} make {G4160} prayers {G1162}, and {G2532} likewise {G3668} the disciples {G3588} of the Pharisees {G5330}; but {G1161} thine {G4674} eat {G2068} and {G2532} drink {G4095}?

Complete Jewish Bible

Next they said to him, "Yochanan's talmidim are always fasting and davvening, and likewise the talmidim of the P'rushim; but yours go on eating and drinking."

Berean Standard Bible

Then they said to Him, “John’s disciples and those of the Pharisees frequently fast and pray, but Yours keep on eating and drinking.”

American Standard Version

And they said unto him, The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink.

Commentary

### SUMMARY
Luke 5:33 captures a pivotal moment where religious leaders, likely scribes and Pharisees, challenge Jesus regarding the practices of His disciples. They contrast the regular fasting and prayer observed by the disciples of John the Baptist and their own followers with the apparent lack of such ascetic disciplines among Jesus' companions, who are depicted as eating and drinking. This question serves as a direct confrontation, highlighting the perceived deviation of Jesus' ministry from established religious norms and setting the stage for His profound teaching on the nature of the New Covenant.

### CONTEXT
* **Literary Context:** This verse is strategically placed immediately following Jesus' call of Levi (Matthew) and His subsequent controversial dinner with "publicans and sinners" at Levi's house, as recorded in [Luke 5:27-32](/luke/5-27-32 "Luke 5:27-32 - The Call of Levi and Dinner with Sinners"). The Pharisees and scribes had just grumbled about Jesus' association with such individuals, questioning why He ate and drank with them. The question about fasting in [Luke 5:33](/luke/5-33 "Luke 5:33 - The Question About Fasting") naturally flows from this preceding scene, extending the critique from Jesus' companions to their spiritual practices. Jesus' response to this challenge, found in [Luke 5:34-39](/luke/5-34-39 "Luke 5:34-39 - Jesus' Parables on Fasting, New Cloth, and New Wine"), introduces the powerful metaphors of the bridegroom, new cloth on an old garment, and new wine in new wineskins, which are essential for understanding the radical nature of His ministry.
* **Historical & Cultural Context:** Fasting was a deeply ingrained and highly valued spiritual discipline within Judaism. While the Law of Moses only mandated one fast (on the Day of Atonement, [Leviticus 23:27-32](/leviticus/23-27-32 "Leviticus 23:27-32 - The Day of Atonement")), devout Jews, particularly the Pharisees, had adopted additional voluntary fasts, often twice a week, as a sign of piety, repentance, and earnest prayer (as seen in [Luke 18:12](/luke/18-12 "Luke 18:12 - The Pharisee's Prayer")). John the Baptist's disciples were also known for their ascetic lifestyle, which included regular fasting, reflecting their prophet's call to repentance ([Matthew 3:4](/matthew/3-4 "Matthew 3:4 - John the Baptist's Lifestyle")). The question posed to Jesus, therefore, arises from a widely accepted understanding of religious devotion, making the apparent lack of fasting among His disciples seem scandalous and indicative of spiritual laxity in the eyes of the observers.
* **Key Themes:** The exchange in [Luke 5](/luke/5 "Luke 5 - Jesus Calls Disciples and Heals") highlights several crucial themes. Firstly, it underscores the **clash between the Old Covenant's legalistic interpretations and the New Covenant's relational freedom**. The questioners are operating within a framework of prescribed duties, while Jesus introduces a new paradigm centered on His presence. Secondly, it emphasizes the **nature of Jesus' ministry as one of joy and celebration**, rather than mourning or asceticism. His presence, as the "bridegroom," transforms the spiritual landscape, making traditional expressions of sorrow inappropriate for His immediate followers ([Luke 5:34-35](/luke/5-34-35 "Luke 5:34-35 - The Bridegroom Analogy")). Finally, the passage sets the stage for the theme of **new wine and new wineskins** ([Luke 5:36-39](/luke/5-36-39 "Luke 5:36-39 - Parable of New Wine and Old Wineskins")), illustrating that the radical reality of the Kingdom of God, ushered in by Jesus, cannot be merely patched onto or contained by the rigid, outdated structures of the old religious system.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Why (Greek, _diatí'_):** G1302. This interrogative adverb, meaning "through what cause?" or "wherefore?", is not merely a request for information but a challenging inquiry. It conveys a sense of bewilderment and implicit criticism, suggesting that the observed behavior of Jesus' disciples is inexplicable or even inappropriate given the prevailing religious norms. It demands a justification for their deviation from expected piety.
* **fast (Greek, _nēsteúō'_):** G3522. Derived from _nēstis_ (not eating), this verb specifically refers to abstaining from food for religious reasons. In the context of the question, it denotes a spiritual discipline practiced for mourning, repentance, or intense prayer. The questioners highlight the absence of this revered practice among Jesus' disciples, implying a lack of spiritual earnestness or conformity.
* **prayers (Greek, _déēsis'_):** G1162. From _déomai_ (to beg, to pray), this noun signifies a petition, a request, or a supplication. It often accompanied fasting, indicating a deep sense of need, humility, and earnest communication with God. The mention of "prayers" alongside fasting underscores the comprehensive spiritual discipline that the questioners expected and observed in other religious groups.

#### Verse Breakdown
* **"And they said unto him":** This opening phrase identifies the interlocutors as those who had previously been grumbling about Jesus' association with sinners—likely the scribes and Pharisees mentioned in [Luke 5:30](/luke/5-30 "Luke 5:30 - The Pharisees' Complaint"). Their direct address to Jesus signifies a formal challenge to His authority and the practices of His followers.
* **"Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees;":** This clause sets up a stark contrast. It acknowledges and legitimizes the established practices of two prominent religious groups: John the Baptist's disciples, known for their asceticism, and the Pharisees, renowned for their rigorous adherence to the Law and voluntary spiritual disciplines. The inclusion of "often" and "likewise" emphasizes the regularity and conformity of these groups to accepted standards of piety, establishing a baseline against which Jesus' disciples are implicitly measured.
* **"but thine eat and drink?":** This is the direct accusation and the core of the challenge. The conjunction "but" (G1161, _dé_) highlights the sharp divergence. The phrase "eat and drink" is presented as the antithesis of fasting and prayer, implying indulgence, worldliness, or a fundamental lack of spiritual discipline. It suggests that Jesus' disciples are not living up to the expected standards of devout religious followers.

#### Literary Devices
The verse employs several significant literary devices. Most prominently, there is a clear **Contrast** established between the two groups of disciples—those of John and the Pharisees—who engage in fasting and prayer, and Jesus' disciples, who are perceived as "eating and drinking." This juxtaposition immediately highlights the perceived anomaly of Jesus' followers and sets up the central tension of the passage. The entire verse is framed as a **Rhetorical Question** ("Why do...?"). This is not merely a request for information but a veiled accusation or a challenge, implying that Jesus' disciples are in error and that their behavior requires justification. The questioners are implicitly making an **Implicit Comparison**, measuring Jesus' disciples against a standard of piety (fasting and prayer) that they consider universal and essential for true devotion. This comparison serves to underscore the radical nature of Jesus' ministry, which transcends and redefines conventional religious practices.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:33 encapsulates the fundamental tension between the old religious order, characterized by external observances and legalistic adherence, and the new reality inaugurated by Jesus Christ. The questioners, rooted in a system that valued outward displays of piety like fasting and extensive prayer, struggled to comprehend a spiritual life centered on the joyful presence of the Messiah. Jesus' ministry was not about patching up an old garment or pouring new wine into old wineskins; it was about introducing a fundamentally new covenant where the focus shifts from human effort and ritualistic performance to a transformative relationship with God through His Son. The Pharisees' concern reveals a mindset that prioritizes human traditions and rules over the divine person and purpose of Christ, failing to grasp that true righteousness and communion with God are now found in Him.

* [Matthew 9:14-17](/matthew/9-14-17 "Matthew 9:14-17 - Jesus' Parallel Response to Fasting")
* [Isaiah 58:3-7](/isaiah/58-3-7 "Isaiah 58:3-7 - God's True Fast")
* [Romans 14:17](/romans/14-17 "Romans 14:17 - The Kingdom of God is Righteousness, Peace, and Joy")

### REFLECTION AND APPLICATION
This passage challenges us to critically examine the motivations behind our own spiritual disciplines and our tendencies to judge others based on their outward practices. Are our prayers, fasts, or other religious observances rooted in a genuine desire to draw closer to God and honor Him, or are they performed out of obligation, tradition, or a desire to appear righteous to others? Jesus' response in the subsequent verses reveals that His presence brings a profound joy and fulfillment that redefines the spiritual life. True devotion is not found in rigid adherence to external rules but in a living, dynamic relationship with Him. We are cautioned against legalism, which can lead to spiritual pride and a critical spirit towards those whose walk with God may manifest differently. Instead, we are called to embrace the freedom and joy found in Christ, allowing His Spirit to guide our practices in ways that genuinely honor Him and build up His body.

#### Questions for Reflection
* **What motivates my engagement in spiritual disciplines like fasting or prayer? Is it genuine devotion, or is there an element of obligation or a desire for outward conformity?**
* **In what ways might I be inadvertently judging the spiritual maturity or sincerity of others based on their external religious practices?**
* **How does the "new wine" of Christ's presence and the joy of His Kingdom challenge or redefine my understanding of traditional religious observances and my walk with God?**

### FAQ
**Why was fasting so important to the Pharisees and John's disciples?**

Answer: Fasting was a deeply significant spiritual discipline in Judaism, practiced for various reasons. For the Pharisees, it was a mark of their zealous devotion and a means to express repentance, humility, and earnest prayer, often observed twice a week as a supererogatory act of piety ([Luke 18:12](/luke/18-12 "Luke 18:12 - The Pharisee's Prayer")). John the Baptist's disciples, following their master's ascetic lifestyle ([Matthew 3:4](/matthew/3-4 "Matthew 3:4 - John's Ascetic Lifestyle")), engaged in fasting as part of their call to repentance and preparation for the coming Messiah. It symbolized a seriousness about sin and a longing for God's intervention.

**Did Jesus' disciples never fast?**

Answer: Jesus' response in [Luke 5:34-35](/luke/5-34-35 "Luke 5:34-35 - The Bridegroom Analogy") indicates that His disciples did not fast *at that time* because the "bridegroom" (Jesus Himself) was with them, making it a time of celebration, not mourning. However, He explicitly states that "when the bridegroom is taken away from them, then they will fast in those days." This foreshadows a time of mourning and intense seeking after His crucifixion and ascension, implying that fasting would become an appropriate discipline for them in the future, but always with a proper context and motivation.

**What is the significance of "eating and drinking" for Jesus' disciples in this context?**

Answer: In contrast to the fasting of others, the "eating and drinking" of Jesus' disciples symbolizes the joy, fellowship, and abundance that characterize the presence of the Kingdom of God. Jesus' ministry was often marked by meals, symbolizing inclusion, reconciliation, and the celebration of God's grace, especially as He ate with tax collectors and sinners ([Luke 5:29-30](/luke/5-29-30 "Luke 5:29-30 - Jesus Eats with Sinners")). It signifies that with the Messiah's arrival, the season is one of feasting and celebration, not primarily of mourning or asceticism, as the ultimate reality of salvation has drawn near.

### CHRIST-CENTERED FULFILLMENT
The question posed in Luke 5:33, though seemingly about religious practice, ultimately points to Jesus Christ as the fulfillment of all true piety and the inaugurator of a new spiritual reality. Jesus' presence fundamentally redefines the appropriate spiritual posture. He is the "bridegroom" ([Luke 5:34](/luke/5-34 "Luke 5:34 - The Bridegroom Analogy")), whose arrival signals a time of joyous celebration, making the traditional expressions of mourning and longing (like fasting) temporarily inappropriate. This highlights that the essence of the new covenant is not adherence to a set of external rules or rituals, but a vibrant, living relationship with the incarnate Son of God. Christ's ministry ushered in an era where the focus shifts from human effort to gain righteousness to receiving God's grace through faith in Him ([Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith")). The "eating and drinking" of His disciples foreshadows the spiritual feast of the Gospel and the communion believers share with Him, both in the present and eternally. His death and resurrection would indeed lead to a time when His followers would fast and pray with earnestness, but it would be in the context of His absence and the longing for His return, empowered by the Spirit He poured out, leading to worship in spirit and truth ([John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")), rather than mere outward observance.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 9:14

¶ Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

Matthew 9:17

Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

Mark 2:18

¶ 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?

Mark 2:22

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

Luke 20:47

Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

Luke 18:12

I fast twice in the week, I give tithes of all that I possess.

Luke 11:1

¶ And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.