TRV
Translation
King James Version
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
Complete Jewish Bible
The time will come when the bridegroom will be taken away from them; and when that time comes, they will fast."
Berean Standard Bible
But the time will come when the bridegroom will be taken from them; then they will fast.”
American Standard Version
But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days.
World English Bible Messianic
But the days will come when the bridegroom will be taken away from them. Then they will fast in those days.”
Geneva Bible (1599)
But the dayes will come, euen when the bridegrome shalbe taken away from them: then shall they fast in those dayes.
Young's Literal Translation
but days will come, and, when the bridegroom may be taken away from them, then they shall fast in those days.'
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In the KJVVerse 25,143 of 31,102
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Commentary on Luke 5 verses 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.
28 And he left all, rose up, and followed him.
29 And 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.
30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
32 I came not to call the righteous, but sinners to repentance.
33 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?
34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
36 And 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.
37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
38 But new wine must be put into new bottles; and both are preserved.
39 No 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–39. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 5.22A-22B
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.
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
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.
Gregory of Nyssa (as quoted by Aquinas, AD 1274)AD 395
Catena Aurea by Aquinas
(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.)
Ambrose of MilanAD 397
Commentary on Luke
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?
Ambrose of MilanAD 397
Commentary on Luke
“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.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(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.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(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.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction, But the days shall come when the Bridegroom shall be taken from them, and then shall they fast in those days.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 21-22
For all things are good in their season, but what is the meaning of the Bridegroom being taken away from them? It is his being taken up into heaven.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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
Luke 5:35 records Jesus' profound statement to the Pharisees and scribes, explaining why His disciples do not fast while He is present. This verse shifts from the immediate joy of His company to a future reality: the "days will come" when the "bridegroom" (Jesus Himself) will be "taken away." This solemn prophecy indicates a period of profound sorrow and absence for His followers, during which fasting will become an appropriate and natural spiritual response. The verse thus redefines the purpose and timing of spiritual disciplines within the context of Christ's presence and future departure.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 5:35 is rich in Metaphor, primarily through Jesus' self-identification as the "bridegroom." This imagery is deeply rooted in Old Testament prophetic tradition, where God is often depicted as the husband of Israel, signifying a covenantal, loving, and joyous relationship. By claiming this title, Jesus implicitly asserts His divine authority and His central role in inaugurating the new covenant, bringing a season of unparalleled joy. The verse also employs powerful Foreshadowing. The phrase "taken away" is a veiled but unmistakable prediction of Jesus' violent death and subsequent ascension, preparing the disciples (and the reader) for the profound sorrow and loss that would precede His ultimate triumph. Furthermore, there is an inherent Contrast or Antithesis between the present joy (when the bridegroom is present) and the future sorrow (when He is taken away), which necessitates a shift in spiritual practice from feasting to fasting. This contrast highlights the distinct "seasons" of spiritual life and the appropriate responses to each.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:35 is a pivotal theological statement, signaling the profound shift from the Old Covenant's legalistic emphasis to the New Covenant's relational and eschatological framework. Jesus' self-identification as the "bridegroom" elevates His person to the very center of God's redemptive plan, portraying His presence as the ultimate source of joy and the fulfillment of messianic hopes. His prophetic declaration of being "taken away" not only foreshadows His atoning death and ascension but also defines the subsequent era—the Church Age—as a period of longing for His return. Fasting, therefore, is recontextualized not as a means to earn favor, but as a genuine expression of devotion, humility, and earnest expectation for the consummation of God's Kingdom when the Bridegroom returns.
REFLECTION AND APPLICATION
Luke 5:35 offers profound insights for the contemporary believer, guiding us in understanding the seasons of our spiritual walk and the appropriate posture within each. Just as Jesus' immediate presence brought unbridled joy to His disciples, so too should our awareness of His spiritual presence through the Holy Spirit (John 14:16-18) fill us with abiding gladness and celebration. However, Jesus also acknowledges a future "absence," a period of longing for His physical return and the full consummation of His Kingdom. In this interim, fasting becomes a powerful and appropriate discipline. It is not a legalistic burden but a heartfelt expression of our yearning for more of God, a humble acknowledgment of our dependence, and a focused intensification of prayer in times of spiritual seeking, intercession, or lament. It reminds us that while we rejoice in His current presence, we also eagerly anticipate the day when the Bridegroom will return to take His Bride home, ushering in an eternal feast where fasting will no longer be necessary.
Questions for Reflection
FAQ
Why does Jesus call Himself the "bridegroom" in this context?
Answer: Jesus uses the metaphor of the "bridegroom" to convey His unique and central role in God's redemptive plan. In Jewish tradition, the bridegroom was the focal point of joy and celebration at a wedding, and the imagery of God as a bridegroom to Israel was common in the Old Testament (e.g., Isaiah 62:5). By identifying Himself as the bridegroom, Jesus signifies that His presence inaugurates a new era of joy, fulfillment, and covenant relationship, making it inappropriate for His disciples to engage in solemn practices like fasting while He is physically with them. His presence is the ultimate celebration.
What does Jesus mean by "taken away" in this verse?
Answer: The phrase "taken away" (Greek: apaírō) is a crucial and deliberate choice of words. It implies a forceful or violent removal, not merely a peaceful departure. This is a clear, albeit veiled, prophecy of Jesus' impending suffering, crucifixion, and subsequent ascension to heaven. It points to the sorrowful period of His physical absence from His disciples, which would necessitate a different spiritual posture, including fasting, as they awaited His spiritual presence through the Holy Spirit and His ultimate return. This foreshadows the events described in Luke 22-24.
Does this verse mean Christians should fast only when they are sorrowful or when Jesus is "absent"?
Answer: This verse teaches that fasting is a natural and appropriate response during times of spiritual longing, mourning, or intense seeking, particularly in the "absence" of the bridegroom (i.e., the period between Jesus' ascension and His second coming). It redefines fasting from a legalistic obligation to a heartfelt spiritual discipline. While the spiritual presence of Christ through the Holy Spirit (John 14:16) brings continuous joy, there are indeed seasons in a believer's life—and in the life of the Church—when fasting becomes a powerful expression of humility, intercession, or earnest desire for a deeper encounter with God or for the fulfillment of His promises. It's about aligning our practices with the spiritual realities of our pilgrimage.
CHRIST-CENTERED FULFILLMENT
Luke 5:35 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is revealed as the divine Bridegroom whose presence ushers in the joyous reality of the Kingdom of God. His initial presence brought a season of unparalleled celebration, making fasting incongruous, as the very source of joy was among them, fulfilling the prophecies of God's joyous union with His people (e.g., Isaiah 62:5). The prophecy that the "bridegroom shall be taken away" directly points to Christ's atoning death on the cross and His subsequent ascension to the Father's right hand (Acts 1:9-11). This "taking away" was not a defeat but the necessary act through which He secured salvation and inaugurated the new covenant, making possible the indwelling of the Holy Spirit (John 16:7). Thus, the period of "fasting in those days" refers to the entire Church Age—the time between His ascension and His glorious second coming (Revelation 22:20). During this era, believers, though spiritually united with Him, express their longing for His full, physical return and the consummation of the marriage supper of the Lamb (Revelation 19:7-9) through practices like fasting, prayer, and earnest expectation. Therefore, Luke 5:35 is not merely a historical statement about fasting but a foundational Christological declaration that frames the entire Christian pilgrimage between the "already" of salvation and the "not yet" of ultimate glory.