TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 2:18–28. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: "When the bridegroom shall be taken away from them, in those days shall they fast."
(Vict. Ant. e Cat. in Marc.) He then calls Himself a bridegroom, as if about to be betrothed to the Church. For the betrothal is giving an earnest, namely, that of the grace of the Holy Ghost, by which the world believed.
(Vict. Ant. e Cat. in Marc.) But intercourse with Him, He says, is far removed from all sorrow, when He adds, As long as they have the bridegroom with them, they cannot fast. He is sad, from whom some good is far removed; but he who has it present with him rejoices, and is not sad. But that He might destroy their elation of heart, and show that He intended not His own disciples to be licentious, He adds, But the days will come when the bridegroom shall be taken, &c. as if He said, The time will come, when they will show their firmness; for when the Bridegroom shall be taken from them, they will fast as longing for His coming, and in order to unite to Him their spirits, cleansed by bodily suffering. He shows also that there is no necessity for His disciples to fast, as having present with them the Bridegroom of human nature, Who every where executes the words of God, and Who gives the seed of life. The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king's banquet.
(Vict. Ant. e Cat in Marc.) As if He said, because these are preachers of the New Testament, it is not possible that they should serve old laws; but ye who follow old customs, fitly observe the fasts of Moses. But for these, who are about to hand down to men new and wonderful observances, it is not necessary to observe the old traditions, but to be virtuous in mind; some time or other however they will observe fasting with other virtues. But this fasting is different from the fasting of the law, for that was one of restraint, this of goodwill; on account of the fervour of the Spirit, Whom they cannot yet receive. Wherefore it goes on, And no one 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 in new bottles.
But John did not drink wine and strong drink, because he who has no power by nature, obtains more merit by abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom he could make more pure, than those who fast? But Christ also fasted, lest He should break the precept, He ate with sinners, that thou mightest see His grace, and acknowledge His power. It goes on; And Jesus said unto them, Can the children, &c.
(ubi sup.) But in a mystical sense, it may thus be expressed; that the disciples of John and the Pharisees fast, because every man who boasts of the works of the law without faith, who follows the traditions of men, and receives the preaching of Christ with his bodily ear, and not by the faith of the heart, keeps aloof from spiritual goods, and wastes away with a fasting soul. But he who is incorporated into the members of Christ by a faithful love cannot fast, because he feasts upon His Body and Blood. It goes on, No one seweth a piece of rough, that is, new, cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse.
(ubi sup.) For He compares His disciples to old bottles, who would burst at spiritual precepts, rather than be held in restraint by them. But they will be new bottles, when after the ascension of the Lord, they are renewed by desiring His consolation, and then new wine will come to the new bottles, that is, the fervour of the Holy Ghost will fill the hearts of spiritual men. A teacher must also take heed not to commit the hidden things of new mysteries to a soul, hardened in old wickedness.
(ubi sup.) Neither was it fitting to sew on a, new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.
For the disciples of John being in an imperfect state, continued in Jewish customs.
He also calls Himself a bridegroom, not only as betrothing to Himself virgin minds, but because the time of His first coming is not a time of sorrow, nor of sadness to believers, neither does it bring with it toil, but rest. For it is without any works of the law, giving rest by baptism, by which we easily obtain salvation without toil. But the sons of the nuptials or of the Bridegroom are the Apostles; because they, by the grace of God, are made worthy of every heavenly blessing, by the grace of God, and partakers of every joy.
We must also understand, that every man whose works are good is the son of the Bridegroom; he has the Bridegroom with him, even Christ, and fasts not, that is, does no works of repentance, because he does not sin: but when the Bridegroom is taken away by the man's falling into sin, then he fasts and is penitent, that he may cure his sin.
Or else the disciples are likened to old garments on account of the infirmity of their minds, on which it was not fitting to impose the heavy command of fasting.
(non occ.) As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them. Wherefore it is said, And the disciples of John and the Pharisees used to fast.
Continue studying Mark 2:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Mark 2:20 encapsulates a profound prophetic statement from Jesus, explaining why His disciples did not fast during His earthly ministry, in stark contrast to the practices of the Pharisees and John the Baptist's disciples. This verse, delivered within a larger discourse on fasting, employs the vivid analogy of a wedding feast to distinguish the joyous present reality of the Bridegroom's presence from the future sorrow and spiritual discipline that will accompany His physical absence. It foreshadows the pivotal events of His crucifixion and ascension, marking a transition from celebration to a period of longing and spiritual devotion.
Context
Literary Context
This verse is Jesus' direct and culminating response to a pointed question posed by the scribes and Pharisees concerning the fasting practices of His disciples. The inquiry, recorded in Mark 2:18, highlights a perceived inconsistency between Jesus' followers and other religious groups. Jesus first responds with an analogy in Mark 2:19, asserting that "the children of the bridechamber cannot fast, while the bridegroom is with them." Mark 2:20 then immediately follows, shifting from the present reality to a future prophecy, thereby completing His explanation and introducing a deeper theological truth about His identity and impending departure. This passage is further contextualized by the subsequent parables of the new patch on an old garment and new wine in old wineskins (Mark 2:21-22), which collectively underscore the radical newness of Jesus' ministry and the incompatibility of His kingdom with outdated religious frameworks.
Historical & Cultural Context
Fasting was a common and highly valued spiritual discipline in ancient Judaism, practiced both communally (e.g., on the Day of Atonement, Leviticus 16:29) and individually (e.g., by the Pharisee in Luke 18:12). It was typically associated with repentance, mourning, seeking God's favor, or preparing for spiritual encounters. The question posed to Jesus' disciples arose from this established religious expectation. Conversely, weddings were periods of unbridled joy and feasting, often lasting for days, during which fasting would have been entirely inappropriate and culturally unthinkable. Jesus' use of the "bridegroom" metaphor taps into this deeply understood cultural contrast, asserting that His physical presence inaugurated a time of unparalleled joy, akin to a wedding celebration, which rendered traditional fasting irrelevant for His immediate followers.
Key Themes
Mark 2:20 contributes significantly to several overarching themes in Mark's Gospel and broader biblical theology. Firstly, it powerfully reinforces the theme of Jesus' Messianic Identity, specifically portraying Him as the divine Bridegroom. This imagery, deeply rooted in Old Testament prophecies of God's covenant relationship with Israel (Isaiah 62:5, Hosea 2:19-20), signifies Jesus as the initiator of the New Covenant, bringing ultimate joy and intimacy with God. Secondly, the verse introduces the theme of Prophecy and Foreshadowing, specifically pointing to Jesus' impending suffering and departure. The phrase "taken away from them" is a poignant premonition of His crucifixion and subsequent ascension, highlighting the coming period of sorrow and longing for His disciples. Thirdly, it redefines the Nature and Purpose of Fasting. Jesus shifts fasting from a ritualistic obligation to a meaningful expression of spiritual longing and mourning for His physical absence, transforming its significance for the new covenant community. This reorientation emphasizes that true spiritual discipline flows from relationship and context, rather than mere adherence to external rules.
Exposition and Analysis
Key Word Analysis
This term (G3566) refers to a male newly married or about to be married. In this context, it is a profound metaphorical title Jesus applies to Himself, aligning with Old Testament imagery where God is depicted as the husband of Israel. Its use here signals a new covenant relationship, characterized by joy and celebration, initiated by Jesus' presence.
The verb (G522) means "to lift off" or "remove." While it can imply a general departure, in this prophetic context, especially given the historical outcome, it strongly suggests a forceful or violent removal, foreshadowing Jesus' crucifixion and subsequent ascension. It denotes a definitive and painful separation.
This verb (G3522) means "to abstain from food (religiously)." Jesus' use of this word in connection with His future absence indicates that fasting, which was inappropriate during His joyous physical presence, would become a fitting spiritual discipline for His disciples in the period following His departure, reflecting mourning, longing, and spiritual earnestness.
Verse Breakdown
"But the days will come,"
This opening clause, introduced by the adversative particle "But" (G1161, dé), signals a significant shift from the present reality to a future, distinct period. The phrase "the days will come" (G2250, hēméra and G2064, érchomai) acts as a prophetic marker, indicating an inevitable and divinely ordained future event that will fundamentally alter the current circumstances.
"when the bridegroom shall be taken away from them,"
This is the core prophetic statement. "The bridegroom" (G3566, nymphíos) unequivocally refers to Jesus Himself, establishing His unique role as the central figure of the new covenant, initiating a time of joy. The phrase "shall be taken away" (G522, apaírō) is a poignant and veiled reference to His crucifixion and subsequent ascension. It implies a forceful, non-voluntary removal, signifying His suffering and ultimate departure from His disciples' physical presence. The "them" (G846, autós) refers to His disciples, highlighting their direct experience of this profound loss.
"and then shall they fast in those days."
This final clause describes the consequence of the Bridegroom's removal. "And then" (G2532, kaí and G5119, tóte) connects the fasting directly to His absence. The disciples "shall they fast" (G3522, nēsteúō) in "those days" (G1565, ekeînos and G2250, hēméra), indicating that this spiritual discipline, previously inappropriate, will become a natural and necessary expression of their spiritual state in the era following His departure. This redefines fasting as an act of mourning, longing, and spiritual seeking in the absence of the physically present Christ.
Literary Devices
Mark 2:20 masterfully employs several literary devices to convey its profound message. The most prominent is Analogy/Metaphor, where Jesus likens Himself to a "bridegroom" and His time with the disciples to a "wedding feast." This rich metaphor draws on deeply ingrained cultural understanding of joy and celebration, immediately clarifying why fasting is inappropriate in His presence. The phrase "shall be taken away" functions as powerful Foreshadowing or Prophecy, subtly hinting at Jesus' impending crucifixion and ascension without explicitly stating it. This veiled language adds a layer of dramatic irony, as the disciples would not fully grasp its implications until after the events unfolded. Furthermore, there is a clear Contrast established between the present time of joy and feasting (with the Bridegroom) and the future time of sorrow and fasting (when the Bridegroom is gone). This juxtaposition highlights the radical shift in spiritual experience that Jesus' departure would bring, transforming the very nature and purpose of spiritual disciplines for His followers.
Theological and Thematic Connections
Mark 2:20 is a pivotal theological statement that redefines the nature of the Kingdom of God and the appropriate spiritual posture for its citizens. It establishes Jesus as the divine Bridegroom, indicating that His presence inaugurates a new era of joy and celebration, where the old forms of religious observance, like fasting for mourning, are temporarily set aside. The prophecy of His being "taken away" is a profound foreshadowing of His atoning death and subsequent ascension, which would usher in the "days" of the church age—a period marked by the physical absence of the Bridegroom, but sustained by the Spirit and the promise of His return. This reorients fasting from a legalistic duty to a heartfelt expression of longing, repentance, and earnest prayer in anticipation of Christ's second coming.
Reflection and Application
Mark 2:20 offers profound insights for believers today, reminding us that our spiritual practices are not static rituals but dynamic responses to our relationship with Christ and the unfolding of God's redemptive plan. While we live in the "days" when the Bridegroom has been taken away, we do so with the assurance of His spiritual presence through the Holy Spirit and the certain hope of His glorious return. This verse invites us to consider the appropriate posture for our spiritual disciplines. Fasting, in this context, is not a means to earn favor or a legalistic burden, but a powerful expression of our longing for Christ's full return, our sorrow over the brokenness of the world, our repentance for sin, or our earnest seeking of God's will in times of spiritual need. It calls us to discern the times and seasons, recognizing that there is a time for feasting and rejoicing in Christ's finished work, and a time for solemnity, prayer, and self-denial as we await the consummation of His kingdom. Our spiritual life should be characterized by both the joy of His presence and the longing for His coming.
Questions for Reflection
FAQ
Why did Jesus' disciples not fast while He was with them?
Jesus explains that His physical presence among them was like a wedding feast, a time of unparalleled joy and celebration. In Jewish culture, it was unthinkable for guests at a wedding to fast while the bridegroom was present. Jesus, identifying Himself as the "Bridegroom," signified that His ministry inaugurated a new era of joy and the fulfillment of God's promises, making traditional fasting (often associated with mourning or repentance) inappropriate for His immediate followers during that time. His presence was the ultimate cause for rejoicing.
What does "taken away from them" refer to?
The phrase "taken away from them" is a prophetic foreshadowing of Jesus' crucifixion and subsequent ascension. It refers to the period when Jesus would no longer be physically present with His disciples on earth. This removal would be a time of profound sorrow and loss for His followers, marking a transition from the joyous physical presence of the Bridegroom to a period of longing and spiritual discipline in His absence. This prophecy was fulfilled through His suffering, death, and triumphant ascension into heaven.
Christ-Centered Fulfillment
Mark 2:20, though a concise prophecy, finds its profound Christ-centered fulfillment in the entire trajectory of Jesus' redemptive work and the subsequent experience of the church. Jesus, as the divine Bridegroom, embodies the ultimate fulfillment of God's covenant promises to His people, initiating a new era of intimacy and joy that surpasses the old covenant's shadows. His joyous earthly ministry, where fasting was out of place, was a foretaste of the eternal feast. The prophecy that the Bridegroom "shall be taken away" was tragically yet gloriously fulfilled in His crucifixion, where He, the Lamb of God, was indeed violently removed from His disciples, offering Himself as the perfect sacrifice for sin (Isaiah 53:7-8). His subsequent ascension into heaven (Acts 1:9-11) marked the definitive "taking away" of His physical presence. Yet, this removal was not an end but a transition, ushering in the age of the Holy Spirit, where believers, though physically separated from their Bridegroom, are empowered to live in His spiritual presence (John 14:16-18). The "fasting in those days" for the church is thus transformed into a spiritual longing and earnest anticipation for His glorious second coming, when the Bridegroom will return to claim His bride, the Church, for the eternal marriage supper of the Lamb (Revelation 19:7-9). Thus, Mark 2:20 beautifully encapsulates the "already and not yet" tension of the Christian life, celebrating Christ's past work and present spiritual presence while eagerly awaiting His future consummation.