Mark 2:18

KJV

¶ 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?

KJV (with Strong's)

And {G2532} the disciples {G3101} of John {G2491} and {G2532} of the Pharisees {G5330} used {G2258} to fast {G3522}: and {G2532} they come {G2064} and {G2532} say {G3004} unto him {G846}, Why do {G1302}{G3522} the disciples {G3101} of John {G2491} and {G2532} of the Pharisees {G5330} fast {G3522}, but {G1161} thy {G4674} disciples {G3101} fast {G3522} not {G3756}?

Complete Jewish Bible

Also Yochanan's talmidim and the P'rushim were fasting; and they came and asked Yeshua, "Why is it that Yochanan's talmidim and the talmidim of the P'rushim fast, but your talmidim don't fast?"

Berean Standard Bible

Now John’s disciples and the Pharisees were often fasting. So people came to Jesus and asked, “Why don’t Your disciples fast like John’s disciples and those of the Pharisees?”

American Standard Version

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?

Commentary

### SUMMARY
Mark 2:18 captures a pivotal moment where the disciples of John the Baptist and the Pharisees question Jesus regarding His disciples' failure to observe traditional fasting practices. This inquiry serves as a critical juncture, highlighting the stark contrast between the established religious norms and the revolutionary new reality inaugurated by Jesus' presence and ministry, setting the stage for His profound teachings on the nature of the Kingdom of God.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a series of controversies in [Mark 2](/mark/2 "Mark 2 - Jesus' Authority Challenged"). It immediately follows Jesus' radical act of eating with tax collectors and sinners at Levi's house ([Mark 2:15-17](/mark/2-15-17 "Jesus Eats with Sinners")), which already drew sharp criticism from the scribes and Pharisees. The question about fasting is not an isolated query but part of a broader pattern of challenges to Jesus' authority and practices. This sequence of events—healing the paralytic ([Mark 2:1-12](/mark/2-1-12 "Jesus Heals a Paralytic")), calling Levi ([Mark 2:13-14](/mark/2-13-14 "Jesus Calls Levi")), eating with sinners, and now the fasting question—demonstrates a deliberate progression in the narrative, revealing the growing tension between Jesus and the religious establishment, and setting the stage for Jesus' parables of the new cloth and new wineskins in [Mark 2:21-22](/mark/2-21-22 "The Parables of New Cloth and New Wineskins").
* **Historical & Cultural Context:** Fasting was a deeply ingrained and highly respected spiritual discipline within Judaism. While only one day of fasting was mandated by the Mosaic Law (the Day of Atonement, [Leviticus 16:29](/leviticus/16-29 "The Day of Atonement")), devout Jews, particularly the Pharisees, had adopted additional voluntary fasts. The Pharisees, known for their rigorous adherence to the Law and oral traditions, often fasted twice a week, on Mondays and Thursdays, as exemplified by the Pharisee in [Luke 18:12](/luke/18-12 "The Parable of the Pharisee and the Tax Collector"). John the Baptist's disciples also practiced regular fasting, aligning with his ascetic, prophetic ministry that called for repentance and preparation for the Messiah ([Matthew 3:1-2](/matthew/3-1-2 "John the Baptist Preaches Repentance")). Thus, the act of fasting was widely understood as a sign of piety, humility, and earnest devotion to God, often associated with repentance, mourning, or intense prayer. The absence of fasting among Jesus' disciples would have been seen as a significant deviation from expected religious behavior, raising questions about their spiritual commitment and the nature of their leader's teaching.
* **Key Themes:** This verse contributes to several overarching themes in Mark's Gospel and the broader New Testament. It underscores the theme of **Jesus' Authority and New Covenant**, as His response challenges the very foundations of the old religious order. The question implicitly raises the theme of **Legalism vs. Grace**, contrasting the Pharisees' rigid adherence to external rituals with Jesus' emphasis on internal transformation and the joy of His presence. Furthermore, it introduces the crucial theme of **The Presence of the Bridegroom**, which Jesus directly addresses in the subsequent verses ([Mark 2:19-20](/mark/2-19-20 "Jesus' Analogy of the Bridegroom")), signifying that His arrival brings a time of celebration, not mourning. This theme is intrinsically linked to the concept of **New Wine, New Wineskins** ([Mark 2:21-22](/mark/2-21-22 "The Parables of New Cloth and New Wineskins")), illustrating that the new spiritual reality He inaugurates cannot be contained or understood within the old, rigid frameworks of traditional Judaism.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **fast (Greek, _nēsteúō'_):** From _nēstis_, meaning to abstain from food, specifically for religious or spiritual reasons. This word denotes a deliberate act of self-denial, often accompanied by prayer, repentance, or mourning. In the context of Mark 2:18, it refers to the customary religious practice of abstaining from food, which was a prominent feature of Jewish piety, particularly among the Pharisees and the disciples of John the Baptist.
* **disciples (Greek, _mathētḗs'_):** From _manthánō_, meaning "to learn." A learner, pupil, or follower. This term highlights the relationship between the leader (John, the Pharisees, or Jesus) and those who adhere to their teachings and practices. The question contrasts the practices of different groups of "learners," emphasizing that the disciples' behavior reflects their master's identity and teaching.
* **Why (Greek, _diatí'_):** From _diá_ (through) and _tís_ (what); literally, "through what cause?" or "for what reason?" This interrogative particle expresses a direct challenge and a demand for explanation. It signifies that the questioners perceive a deviation from expected religious norms and seek to understand the underlying rationale for Jesus' disciples' non-observance of fasting.

#### Verse Breakdown
* **"And the disciples of John and of the Pharisees used to fast:"** This clause sets the stage by establishing the common and expected practice of fasting among two distinct, yet in this instance, aligned religious groups. John's disciples, following their master's ascetic lifestyle, and the Pharisees, known for their rigorous piety, both observed regular fasts. This establishes the norm against which Jesus' disciples are measured.
* **"and they come and say unto him,"** This indicates a direct confrontation. The "they" refers to those who observed the fasting of John's and the Pharisees' disciples, likely including some of the Pharisees themselves or their associates. Their approach to Jesus is a direct challenge to His authority and the practices of His followers.
* **"Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?"** This is the core question, a direct and pointed inquiry. It highlights the perceived anomaly of Jesus' disciples not fasting, contrasting them sharply with the expected religious behavior of other devout groups. The question implies a judgment and a demand for justification, revealing a misunderstanding of Jesus' identity and the nature of the Kingdom He was inaugurating.

#### Literary Devices
The verse employs several significant literary devices. **Interrogation** is central, as the entire verse culminates in a direct question posed to Jesus, forcing a confrontation and demanding an explanation for the perceived anomaly of His disciples' behavior. This question serves as a narrative catalyst for Jesus' subsequent teaching. **Juxtaposition** is evident in the explicit comparison between "the disciples of John and of the Pharisees" who fast, and "thy disciples" who do not. This sharp contrast highlights the divergent spiritual realities represented by the old covenant traditions and the new era ushered in by Jesus. Furthermore, there is an element of **Irony**, as those who are meticulously observing outward religious rituals fail to recognize the very presence of the Messiah among them, whose arrival fundamentally redefines the appropriate spiritual posture. The question itself, while seemingly simple, is pregnant with **Theological Tension**, setting up the profound theological discourse that follows regarding the nature of the Kingdom of God and the appropriate response to the Bridegroom's presence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 2:18 is a pivotal moment that transcends a simple question about religious practice; it represents a clash of covenants and a redefinition of spiritual discipline in light of the Messiah's presence. The questioners, steeped in the traditions of the Old Covenant, could not comprehend a spiritual reality where fasting, a sign of repentance and mourning, was not the primary expression of piety. Jesus' subsequent response (in [Mark 2:19-20](/mark/2-19-20 "Jesus' Analogy of the Bridegroom")) reveals that His arrival is like a wedding feast, a time of joy and celebration, not sorrow. This fundamentally shifts the understanding of spiritual life from burdensome obligation to joyful communion, emphasizing that the new covenant inaugurated by Christ brings liberation and a new way of relating to God.

* [Isaiah 58:3-7](/isaiah/58-3-7 "God's True Fast")
* [Matthew 6:16-18](/matthew/6-16-18 "Jesus Teaches About Fasting")
* [Luke 5:33-39](/luke/5-33-39 "The Parable of the Bridegroom and New Wineskins")

### REFLECTION AND APPLICATION
This passage challenges us to examine the "why" behind our spiritual practices. Are we engaging in disciplines out of rote tradition, a desire for outward conformity, or a genuine response to the living presence of Christ? Jesus' teaching here reminds us that spiritual disciplines, including fasting, are not ends in themselves but means to draw closer to God and express our relationship with Him. The season of life, the leading of the Holy Spirit, and the joyful reality of Christ's presence should inform our practices. While fasting remains a valuable discipline for believers today, its purpose should always be rooted in a heart-felt desire for God, not legalistic obligation or a performance for others. We are called to discern when it is a time for feasting in the joy of His presence and when it is a time for fasting in earnest prayer or repentance, always prioritizing the spirit of devotion over the letter of the law.

#### Questions for Reflection
* **What motivates my spiritual disciplines (e.g., prayer, Bible study, fasting)? Is it tradition, obligation, or a response to Christ's presence?**
* **How does the "joy of the Bridegroom's presence" influence my understanding of Christian living and spiritual practices?**
* **In what areas of my life might I be clinging to "old wineskins" that are unable to contain the "new wine" of Christ's transforming work?**

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

Answer: Fasting was a deeply ingrained and highly valued spiritual discipline in Jewish tradition. For the Pharisees, it was a hallmark of their piety and commitment to the Law, often observed twice a week beyond the single commanded fast on the Day of Atonement ([Leviticus 16:29](/leviticus/16-29 "The Day of Atonement")). They saw it as a means of expressing repentance, humility, and earnest devotion to God. John the Baptist's disciples followed his ascetic lifestyle, which included regular fasting, reflecting his call for repentance and preparation for the coming Messiah ([Matthew 3:1-2](/matthew/3-1-2 "John the Baptist Preaches Repentance")). Both groups viewed fasting as a necessary and expected sign of true godliness, and the absence of it among Jesus' disciples was seen as a significant spiritual oversight.

### CHRIST-CENTERED FULFILLMENT
Mark 2:18, with its pointed question about fasting, finds its Christ-centered fulfillment in Jesus' identity as the long-awaited Bridegroom, whose very presence inaugurates a new era of joy and celebration. Jesus' subsequent teaching in [Mark 2:19-20](/mark/2-19-20 "Jesus' Analogy of the Bridegroom") reveals that His arrival is akin to a wedding feast, a time for rejoicing, not mourning. He is the fulfillment of Old Testament messianic expectations, the one who brings the Kingdom of God in its full, joyful reality. This new reality, characterized by grace and fellowship with God, cannot be contained within the rigid, legalistic frameworks of the old covenant, as illustrated by His parables of the new cloth and new wineskins in [Mark 2:21-22](/mark/2-21-22 "The Parables of New Cloth and New Wineskins"). The New Testament consistently portrays Christ as the ultimate fulfillment of God's promises, the one who brings true spiritual freedom and joy ([Galatians 5:1](/galatians/5-1 "Christ Has Set Us Free") and [John 8:36](/john/8-36 "The Son Sets You Free")). His ministry, death, and resurrection shift the focus from outward ritual to an inward transformation and a joyful relationship with God, made possible through His atoning sacrifice ([Hebrews 10:1-18](/hebrews/10-1-18 "Christ's Sacrifice Perfects the Worshiper")). The "fasting" of the Old Covenant, often associated with repentance for sin, is now superseded by the "feasting" of the New Covenant, celebrating the forgiveness of sins and the indwelling presence of the Holy Spirit, all made possible by Christ, our Bridegroom.

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

Luke 18:12

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

Matthew 6:18

That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

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.

Matthew 6:16

¶ Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

Luke 5:33

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?

Luke 5:39

No man also having drunk old [wine] straightway desireth new: for he saith, The old is better.