TRV
“Questions About Fasting and the New Way”· Luke 5:33–39
Translation
King James Version
And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
Complete Jewish Bible
Yeshua said to them, "Can you make wedding guests fast while the bridegroom is still with them?
Berean Standard Bible
Jesus replied, “Can you make the guests of the bridegroom fast while He is with them?
American Standard Version
And Jesus said unto them, Can ye make the sons of the bride-chamber fast, while the bridegroom is with them?
World English Bible Messianic
He said to them, “Can you make the friends of the bridegroom fast, while the bridegroom is with them?
Geneva Bible (1599)
And he said vnto them, Can ye make the children of the wedding chamber to fast, as long as the bridegrome is with them?
Young's Literal Translation
And he said unto them, `Are ye able to make the sons of the bride-chamber--in the bridegroom being with them--to fast?
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 5:27–39.
Passage under commentLuke 5:27–39
27¶ And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
28And he left all, rose up, and followed him.
29And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
30But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
31And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
32I came not to call the righteous, but sinners to repentance.
33And 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?
34And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
35But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
36And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
37And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
38But new wine must be put into new bottles; and both are preserved.
39No man also having drunk old wine straightway desireth new: for he saith, The old is better.
All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.
I.It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, Luk 5:27.
It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners.
II.It was a wonder of his grace that the call was made effectual, became immediately so, Luk 5:28.
This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.
III.It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, Luk 5:31) - that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician - that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, Luk 5:32. These are glad tidings of great joy indeed.
IV.It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, Luk 5:30.
He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.
V.It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, Luk 5:33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.
VI.It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, Luk 5:35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, Co1 4:11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Act 13:2.
VII.It was a wonder of his grace that he proportioned their exercises to their strength.
He would not put new cloth upon an old garment (Luk 5:36), nor new wine into old bottles (Luk 5:37, Luk 5:38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exo 13:17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, Luk 5:39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.
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Historical interpretation
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But as it is, while modestly giving a reason why "the children of the bridegroom are unable to fast during the time the bridegroom is with them," but promising that "they should afterwards fast, when the bridegroom was taken away from them," He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time.
During the entire period that our Lord was in the midst of the world, he compared it with a bridal chamber and himself with the bridegroom. For the bridal guests cannot fast while the bridegroom is with them. …He called his disciples bridal guests because they are members of the church, and ministers of the feast, and heralds who invite those who sit at table.
The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.
(Orat. de Deit. Filii et SS.) For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. (Sap. 1:4.)
Then in this passage, fasting represents the old garment that the apostle thought should be taken off. He said, “Strip yourselves of the old man with his deeds,” so that we may put on the new man, which is renewed by the sanctification of baptism. Then the series of teachings is suited to the same garment, lest we mix the deeds of the old and the new man, when the physical exterior performs the works of the flesh. The inner man, which is reborn, should not have the varied appearance of old and new actions but be the same color as Christ. With zeal of mind, it should imitate him for whom he was cleansed by baptism. So let the discolored coverings of the mind, which are displeasing to the Bridegroom, be absent, for one who has not a wedding garment is displeasing to him. What can please the Bridegroom, except peace of spirit, purity of heart and clarity of mind?
“But the days will come when the Bridegroom shall be taken from them.” Which are these days in which Christ is taken from us, especially when he himself has said, “I shall be with you, even to the end of the world,” when he has said, “I will not leave you orphans"? For it is certain that if he were to leave us, we could not be saved. None can take Christ from you, unless you take yourself away. Your boasting will not take you away, nor arrogance, nor may you presume on the law for yourself. “For he came not to call the righteous, but sinners.” … The righteous are those who do not strike him who strikes them, who love their enemy. If we do not endure thus, the opposite is found. “I came not to call the righteous.” Christ does not call those who say they are righteous, for not knowing God and seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. Therefore the usurpers of righteousness are not called to grace. For if grace comes from penitence, surely one who scorns penitence renounces grace. Those who make themselves out to be holy will be wounded. The Bridegroom is taken from them. Neither Caiaphas nor Pilate took Christ from us. We cannot fast, because we have Christ, and we feast on the body and blood of Christ. For how does he who does not hunger seem to fast? How does he who does not thirst seem to fast? Then, how can he who drinks Christ thirst when he himself said, “Whosoever shall drink of the water that I will give him shall be thirsty no more”? Then what follows will declare the saying to concern the fasting of the spirit.
At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.
Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.
But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself away from Him.
Lastly, it is spoken of the fast of the soul, as the context shows, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. (Col. 3:9.) In the same manner we have a series of precepts not to mix up the actions of the old and new man.
The weakness of man's condition is exposed when our bodies arc compared to the skins of dead animals.
(Hom. 30. in Matt.) As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.
(de Qu. Ev. l. ii. q. 18.) Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His disciples did not fast, answered as to each fast. And first of the fast of tribulation; for it follows, And he said unto them, Can ye make the children of the bridegroom fast when the bridegroom is with them?
(de Con. Ev. ii. c. 27.) Now this which Luke alone mentions, Ye cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they were about to kill the Bridegroom.
(de Qu. Ev. ii. qu. 18.) As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit.
As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to show that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence it follows, Why do the disciples of John fast, but thine eat, &c. (Lev. 15, prævaricationis.) As if they said, Ye eat with publicans and sinners, whereas the law forbids to have any fellowship with the unclean, but compassion comes in as an excuse for your transgression; why then do ye not fast, as they are wont to do who wish to live according to the law? But holy men indeed fast, that by the mortification of their body they may quell its passions. Christ needed not fasting for the perfecting of virtue, since as God He was free from every yoke of passion. Nor again did His companions need fasting, but being made partakers of His grace without fasting they were strengthened in all holy and godly living. For when Christ fasted for forty days, it was not to mortify His passions, but to manifest to carnal men the rule of abstinence.
For the showing forth of our Saviour in this world was nothing else but a great festival, (πανήγυρις) spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The children of the Bridegroom then are found to be those who have been called by Him through a new and evangelical discipline, but not the Scribes and Pharisees, who observe only the shadow of the law.
To whom he himself said: Can you make the wedding guests fast while the bridegroom is with them? But days will come, and when the bridegroom is taken away from them, then they will fast in those days. The bridegroom is Christ, the bride is the Church. From this holy and spiritual union, the apostles were created. Hence, Mark the evangelist rightly calls them children of the wedding, not only of the bridegroom but also of the bride, wishing it to be understood that through the baptismal regeneration, they were taken into the right of divine generation. They cannot fast or mourn as long as they see the bridegroom in the chamber and know that he is with the bride. But when the wedding is over, and the time of the passion and resurrection arrives, then the children of the bridegroom will fast. However, Luke did not say like the others: Can the children of the bridegroom or the wedding fast or mourn, but can you make the children of the bridegroom fast (Luke 5)? He elegantly hinted that those who were speaking were the ones who would make the children of the bridegroom mourn and fast, since they were the ones who would kill the bridegroom. It is to be noted that this mourning of the absence of the bridegroom is not only now, that is, after the death and resurrection of the same bridegroom, but before his incarnation throughout the whole time of this age. For the early times of the Church, before the birth of the Virgin, had saints who desired the advent of the incarnation of Christ. But these times, since he ascended into heaven, have saints who desire his manifestation to judge the living and the dead. Nor did this desirable mourning of the Church rest somewhat, except as long as he was here with the disciples in the flesh. According to the laws of tropology, it is to be known that as long as the bridegroom is with us, we are in joy, and neither can we fast nor mourn. But when he has departed and fled from us because of sins, then fasting is to be proclaimed, then mourning is to be received.
For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.
Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.
But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desireth new, for he saith, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
In Luke 5:34, Jesus responds to a challenge from the religious leaders concerning His disciples' lack of fasting, contrasting their joyful fellowship with Him, the "bridegroom," against the somber practice of fasting. This statement serves as a foundational metaphor, subtly indicating the inauguration of a new spiritual season marked by the Messiah's presence, where celebration and joy are the appropriate responses, foreshadowing a time when fasting will indeed become relevant after His departure.
Context
Literary Context
This verse is part of a series of confrontations between Jesus and the religious authorities, particularly the Pharisees and scribes, regarding His unconventional practices. Immediately preceding this, Jesus had called Levi (Matthew) to be a disciple and then dined with a large company of tax collectors and sinners, an act that drew sharp criticism from the religious elite who questioned His association with such individuals (Luke 5:29-30). The question about fasting, posed in Luke 5:33, arises from their observation that John the Baptist's disciples and the Pharisees regularly fasted, while Jesus' disciples did not. Jesus' answer in Luke 5:34-35, followed by the parables of the new cloth and new wineskins in Luke 5:36-38, forms a cohesive argument for the distinct and revolutionary nature of His ministry.
Historical & Cultural Context
Fasting was a significant spiritual discipline in ancient Judaism, practiced both communally (e.g., on the Day of Atonement, Leviticus 16:29) and individually (e.g., by the Pharisees who fasted twice a week, Luke 18:12). It was typically associated with repentance, mourning, and seeking God's favor. Jewish weddings, by contrast, were periods of intense joy and celebration, often lasting for seven days. The "children of the bridechamber" (or wedding guests/friends of the bridegroom) were integral to these festivities, sharing in the joy and feasting. To fast during such a joyous occasion would be culturally incongruous and considered inappropriate, signifying a profound misunderstanding of the event's nature.
Key Themes
The central theme in this passage is the inauguration of the Messianic era and the joy of God's presence. By implicitly identifying Himself as the "bridegroom," Jesus signals that His earthly ministry is a time of unprecedented spiritual celebration, akin to a wedding feast. This challenges the prevailing understanding of piety, suggesting that traditional forms of asceticism, while valuable in their season, are not fitting for the current moment of the Messiah's active presence. This theme flows into the subsequent parables of new wine and old wineskins (Luke 5:36-38), which further emphasize that the new reality brought by Jesus cannot be contained within the old, rigid religious structures. The passage also highlights the nature of discipleship, emphasizing that following Jesus involves participating in His joy and understanding the unique season His ministry represents.
Exposition and Analysis
Key Word Analysis
This term refers to the groom in a wedding. In Jewish tradition, the bridegroom was the central figure of joy and celebration during the wedding festivities. Jesus' self-identification as the "bridegroom" is a profound theological statement, evoking rich Old Testament imagery where God is portrayed as the husband of Israel (e.g., Isaiah 54:5, Hosea 2:19-20). It signifies His unique relationship with His people and the joyous, covenantal nature of His presence.
Literally "sons of the bridal room," this phrase refers to the close companions or friends of the bridegroom, who are present at the wedding celebration. Their primary role is to share in the bridegroom's joy and participate in the feasting. In this context, Jesus' disciples are identified as these privileged guests, implying that their association with Jesus is one of intimate fellowship and celebration, making fasting inappropriate for the current season.
This verb means "to abstain from food (religiously)." Fasting was a common practice in Judaism, often associated with mourning, repentance, or intense prayer. Jesus' question highlights the incongruity of engaging in a solemn, self-denying practice like fasting during a time of such profound joy and the presence of the Messiah, the ultimate source of spiritual feasting.
Verse Breakdown
"And he said unto them,"
This introductory phrase positions Jesus' words as a direct response to the challenge posed by the Pharisees and scribes in Luke 5:33. It emphasizes that Jesus is not avoiding the question but directly addressing the theological implications of His ministry and the practices of His disciples.
"Can ye make the children of the bridechamber fast,"
This is a rhetorical question, implying a strong negative answer. It draws on a culturally understood scenario: it would be unthinkable and inappropriate to impose fasting on wedding guests during the celebration. The "children of the bridechamber" are Jesus' disciples, and their current state is one of joy due to the presence of the "bridegroom."
"while the bridegroom is with them?"
This clause provides the crucial reason for the disciples' non-fasting. Jesus implicitly identifies Himself as the "bridegroom," signifying His divine authority and the unique, joyous nature of His earthly ministry. His presence transforms the spiritual landscape from one of solemn anticipation or mourning into one of celebration and spiritual feasting.
Literary Devices
Luke 5:34 employs several significant literary devices. The most prominent is Metaphor, where Jesus implicitly identifies Himself as the "bridegroom" and His disciples as the "children of the bridechamber." This metaphor is rich with Old Testament imagery, where God is often portrayed as the bridegroom and Israel as His bride, thus elevating Jesus' identity and mission. The verse also functions as a Rhetorical Question, "Can ye make the children of the bridechamber fast, while the bridegroom is with them?" This question is not meant to elicit an answer but to make a forceful point, highlighting the absurdity of fasting during a time of profound joy and celebration brought by the Messiah's presence. Furthermore, the entire scenario is a form of Symbolism, where the wedding feast symbolizes the joyous inauguration of the Kingdom of God through Jesus' ministry, contrasting sharply with the somber practices of the old covenant.
Theological and Thematic Connections
Luke 5:34 profoundly shapes our understanding of the nature of the Kingdom of God and the appropriate response to the presence of Christ. It asserts that the arrival of the Messiah is not a time for sorrow or asceticism, but for unparalleled joy and celebration. This joy is not merely emotional but theological, stemming from the direct, personal presence of God's Anointed One among His people. It signifies a fundamental shift from the old covenant's emphasis on law, ritual, and a yearning for the Messiah, to the new covenant's reality of grace, fulfillment, and the Messiah's actual presence. While spiritual disciplines like fasting have their place, Jesus teaches that they must be understood within the context of the spiritual season, emphasizing that true piety is aligned with the reality of God's redemptive work.
Reflection and Application
Luke 5:34 invites us to consider the profound joy that should characterize the Christian life, especially when we are actively experiencing the presence of Christ. Just as wedding guests would not fast in the bridegroom's presence, so too, believers should embrace the spiritual feasting that comes from fellowship with Jesus. This doesn't negate the value of spiritual disciplines like fasting, but it contextualizes them. There are seasons for everything, as Ecclesiastes 3:1 reminds us, and the primary season of Christ's active presence is one of joy and celebration. This verse challenges us to examine our spiritual practices: are they born out of a legalistic duty, or do they flow from a joyful response to the Bridegroom? It encourages us to cultivate a deep, celebratory relationship with Jesus, understanding that the essence of our faith is good news, not burdensome obligation.
Questions for Reflection
FAQ
Why did Jesus' disciples not fast, unlike the disciples of John or the Pharisees?
Jesus explains that His disciples did not fast because He, the "bridegroom," was physically present with them. In Jewish culture, a wedding was a time of immense joy and celebration, not mourning or fasting. Jesus was implicitly identifying Himself as the long-awaited Messiah, whose arrival initiated a new era of spiritual feasting and gladness. Therefore, for His disciples to fast during His earthly ministry would have been incongruous with the joyous reality of His presence, much like asking wedding guests to fast while the groom is still with them. He later indicates in Luke 5:35 that fasting would be appropriate after He was "taken away."
Who are the "children of the bridechamber" mentioned in the verse?
The "children of the bridechamber" (Greek: huios tou nymphonos) refers to the close companions, friends, or attendants of the bridegroom at a Jewish wedding. They were an integral part of the wedding festivities, sharing in the groom's joy and participating in the celebration. In this context, Jesus uses the term to refer to His disciples, emphasizing their intimate relationship with Him and the celebratory nature of their current experience in His presence.
What does the "bridegroom" symbolize in this passage?
The "bridegroom" is a powerful symbol that Jesus uses to refer to Himself. In the Old Testament, God is often portrayed as the husband/bridegroom of Israel (e.g., Isaiah 54:5, Jeremiah 2:2). By identifying Himself as the bridegroom, Jesus is making a profound claim to His divine identity and authority, signaling that His presence marks the inauguration of the Messianic age—a time of ultimate joy and the fulfillment of God's covenant promises. It also foreshadows the future relationship between Christ and His Church, often depicted as the Bride of Christ in the New Testament (e.g., Ephesians 5:25-27).
Christ-Centered Fulfillment
Luke 5:34 finds its ultimate Christ-centered fulfillment in Jesus' identity as the divine Bridegroom, whose presence inaugurates a new covenant of grace and joy. This metaphor extends beyond His earthly ministry to encompass His redemptive work and future return. His death, resurrection, and ascension, though marking the period when the "bridegroom is taken away" and fasting becomes appropriate (Luke 5:35), paradoxically pave the way for an even greater, eternal celebration. Through His atoning sacrifice, Jesus, the Bridegroom, secures His bride, the Church, making her holy and blameless before God (Ephesians 5:25-27). The joy of His initial presence foreshadows the ultimate, unending joy of the "marriage supper of the Lamb" in heaven, where Christ will fully unite with His redeemed people (Revelation 19:7-9). Thus, Luke 5:34 not only explains the present joy of His disciples but also points forward to the glorious consummation of His redemptive plan, where sorrow will be no more, and eternal feasting in His presence will be the unending reality for all who believe.