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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 9:14–17. His three-level outline is real structure in the source text, so it is rendered as structure.
The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe,
I.The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists (Mar 2:18 and Luk 5:33) that the disciples of the Pharisees joined with them, and we have reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears; if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand, blowing the coals. Now the complaint is, Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasions of strife and contention; but they often are so, as here; where we may observe,
1.How they boasted of their own fasting. We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John fasted often, partly in compliance with their master's practice, for he came neither eating nor drinking (Mat 11:18); and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most minded by those that are yet under the discipline of the Spirit, as a Spirit of bondage, whereas, though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they fasted often, at least they thought it often. Note, Most men will proclaim every one his own goodness, Pro 20:6. There is a proneness in professors to brag of their own performance in religion, especially if there by any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness.
2.How they blamed Christ's disciples for not fasting so often as they did. Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity.
3.How they brought this complaint to Christ. Note, If Christ's disciples, either by omission or commission, give offence, Christ himself will be sure to hear of it, and be reflected upon for it. O, Jesus, are these thy Christians? Therefore, as we tender the honour of Christ, we are concerned to conduct ourselves well. Observe, The quarrel with Christ was brought to the disciples (Mat 9:11), the quarrel with the disciples was brought to Christ (Mat 9:14), this is the way of sowing discord and killing love, to set people against ministers, ministers against people, and one friend against another.
II.The apology which Christ made for his disciples in this matter.
Christ might have upbraided John's disciples with the former part of their question, Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity.
But thou shalt answer, Lord, for me.
- Herbert
Two things Christ pleads in defence of their not fasting.
1.That it was not a season proper for that duty (Mat 9:15): Can the children of the bride-chamber mourn, as long as the bridegroom is with them? Observe, Christ's answer is so framed, as that it might sufficiently justify the practice of his own disciples, and yet not condemn the institution of John, or the practice of his disciples. When the Pharisees fomented this dispute, they hoped Christ would cast blame, either on his own disciples, or on John's, but he did neither. Note, When at any time we are unjustly censured, our care must be only to clear ourselves, not to recriminate, or throw dirt upon others; and such a variety may there be of circumstances, as may justify us in our practice, without condemning those that practise otherwise.
Now his argument is taken from the common usage of joy and rejoicing during the continuance of marriage solemnities; when all instances of melancholy and sorrow are looked upon as improper and absurd, as it was at Samson's wedding, Jdg 14:17. Now, (1.) The disciples of Christ were the children of the bride-chamber, invited to the wedding-feast, and welcome there; the disciples of the Pharisees were not so, but children of the bond-woman (Gal 4:25, Gal 4:31), continuing under a dispensation of darkness and terror. Note, The faithful followers of Christ, who have the Spirit of adoption, have a continual feast, while they who have the spirit of bondage and fear, cannot rejoice for joy, as other people, Hos 9:1. (2.) The disciples of Christ had the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and then should they fast. The thoughts of parting grieved them when he was going, Joh 16:6. Tribulation and affliction befell them when he was gone, and gave them occasion of mourning and praying, that is, of religious fasting. Note, [1.] Jesus Christ is the Bridegroom of his Church, and his disciples are the children of the bride-chamber. Christ speaks of himself to John's disciples under this similitude, because that John had used it, when he called himself a friend of the bridegroom, Joh 3:29. And if they would by this hint call to mind what their master then said, they would answer themselves. [2.] The condition of those who are the children of the bride-chamber is liable to many changes and alterations in this world; they sing of mercy and judgment. [3.] It is merry or melancholy with the children of the bride-chamber, according as they have more or less of the bridegroom's presence. When he is with them, the candle of God shines upon their head, and all is well; but when he is withdrawn, though but for a small moment, they are troubled, and walk heavily; the presence and nearness of the sun makes day and summer, his absence and distance, night and winter. Christ is all in all to the church's joy. [4.] Every duty is to be done in its proper season. See Ecc 7:14; Jam 5:13. There is a time to mourn and a time to laugh, to each of which we should accommodate ourselves, and bring forth fruit in due season. In fasts, regard is to be had to the methods of God's grace towards us; when he mourns to us, we must lament; and also to the dispensations of his providence concerning us; there are times when the Lord God calls to weeping and mourning; regard is likewise to be had to any special work before us, Mat 17:21; Act 13:2.
2.That they had not strength sufficient for that duty. This is set forth in two similitudes, one of putting new cloth into an old garment, which does but pull the old to pieces (Mat 9:16); the other of putting new wine into old bottles, which does but burst the bottles, Mat 9:17. Christ's disciples were not able to bear these severe exercises so well as those of John and of the Pharisees, which the learned Dr. Whitby gives this reason for: There were among the Jews not only sects of the Pharisees and Essenes, who led an austere life, but also schools of the prophets, who frequently lived in mountains and deserts, and were many of them Nazarites; they had also private academies to train men up in a strict discipline; and possibly from these many of John's disciples might come, and many of the Pharisees; whereas Christ's disciples, being taken immediately from their callings, had not been used to such religious austerities, and were unfit for them, and would by them be rather unfitted for their other work. Note,
(1.)Some duties of religion are harder and more difficult than others, like new cloth and new wine, which require most intenseness of mind, and are most displeasing to flesh and blood; such are religious fasting and the duties that attend it.
(2.)The best of Christ's disciples pass through a state of infancy; all the trees in Christ's garden are not of a growth, nor all his scholars in the same form; there are babes in Christ and grown men.
(3.)In the enjoining of religious exercises, the weakness and infirmity of young Christians ought to be considered: as the food provided for them must be such as is proper for their age (Co1 3:2; Heb 5:12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, Joh 16:12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. Such as was God's care of his Israel, when he brought them out of Egypt, not to lead them by the way of the Philistines (Exo 13:17, Exo 13:18), and such as was Jacob's care of his children and cattle, not to overdrive them (Gen 33:13), such is Christ's care of the little ones of his family, and the lambs of his flock: he gently leads them. For want of this care, many times, the bottles break, and the wine is spilled; the profession of many miscarries and comes to nothing, through indiscretion at first. Note, There may be over-doing even in well-doing, a being righteous over-much; and such an over-doing as may prove an undoing through the subtlety of Satan.
Historical interpretation
Nine Centuries of Reception
12 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.
Figuratively; This His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received.
By these examples He shows that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace.
What they say comes to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, I fast twice in the week; (Luke 18:12.) the others learnt it of John.
Or; Luke relates that the Pharisees, but Matthew that the disciples of John, said thus, because the Pharisees had taken them with them to ask the question, as they afterwards did the Herodians. Observe how when strangers, as before the Publicans, were to be defended, He accuses heavily those that blamed them; but when they brought a charge against His disciples, He makes answer with mildness. And Jesus saith unto them, Can the children of the bridegroom mourn as long as the bridegroom is with them? Before He had styled Himself Physician, now Bridegroom, calling to mind the words of John which he had said, He that hath the bride is the bridegroom. (John 3:29.)
He means this; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to contemplate wisdom, it is pleasant; He therefore speaks here according to the former opinion. He also shows that this they did was not of gluttony, but of a certain dispensation.
Here again He confirms what He has said by examples of common things; No man putteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from, the garment, and the rent is made worse; which is to say, My disciples are not yet become strong, but have need of much consideration; they are not yet renewed by the Spirit. On men in such a state it is not behoveful to lay a burden of precepts. Herein He establishes a rule for His disciples, that they should receive with leniency disciples from out of the whole world.
Herein He also shows us the cause of those condescending words which He often addressed to them because of their weakness.
"The children of the bride-chamber cannot fast, as long as the bridegroom is with them." Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.
Now their meaning is like this; "Granted," say they, "Thou doest this as a physician; why do Thy disciples also leave fasting, and cleave to such tables?" Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed "both we," it is said, "and the Pharisees, fast oft." And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, "I fast twice in the week."
What then saith Jesus? "Can the children of the bridechamber fast, while the bridegroom is with them." Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, "These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love." However, nothing of this kind doth He say, but with all gentleness, "The children of the bridechamber cannot fast, so long as the bridegroom is with them;" recalling to their mind John's words, when he said, "He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom's voice."
Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high, so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He saith this. So also Isaiah, discoursing of it, calls it "an affliction of the soul;" and Moses too in like manner.
Not however by this only doth He stop their mouths, but by another topic also, saying, "Days will come, when the bridegroom shall be taken from them, and then shall they fast."
For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them; but spoken to others, it would become rather less intolerable to them.
It being also natural for them to pride themselves on John's calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.
O boastful enquiry and ostentation of fasting much to be blamed, nor can John's disciples be excused for their taking part with the Pharisees who they knew had been condemned by John, and for bringing a false accusation against Him whom they knew their master had preached.
Christ is the Bridegroom and the Church the Bride. Of this spiritual union the Apostles were born; they cannot mourn so long as they see the Bridegroom in the chamber with the Bride. But when the nuptials are past, and the time of passion and resurrection is come, then shall the children of the Bridegroom fast. The days shall come when the bridegroom shall be taken from them, and then shall they fast.
Hence some think that a fast ought to follow the forty days of Passion, although the day of Pentecost and the coming of the Holy Spirit immediately bring back our joy and festival. From this text accordingly, Montanus, Prisca, and Maximilla enjoin a forty days' abstinence after Pentecost, but it is the use of the Church to come to the Lord's passion and resurrection through humiliation of the flesh, that by carnal abstinence we may better be prepared for spiritual fulness.
Otherwise; By the old garment, and old skins, we must understand the Scribes and Pharisees; and by the piece of new cloth, and new wine, the Gospel precepts, which the Jews were not able to bear; so the rent was made worse. Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ's precepts.
Or; When He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on.
(Verse 15.) And Jesus said to them: Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom will be taken away from them, and then they will fast. Christ is the bridegroom: the Church is the bride. From this holy and spiritual union, the Apostles are born, who cannot mourn as long as they see the bride in the bridal chamber and know that the bridegroom is with the bride. But when the wedding is over and the time of his passion and resurrection has come, then the sons of the bridegroom will fast. Some believe that after forty days of the Passion, fasting should be observed: although the immediate arrival of Pentecost and the Holy Spirit indicate the celebration to us. And on this occasion, Montanus, Prisca, and Maximilla also observe Lent after Pentecost: because, with the bridegroom taken away, the children of the bridegroom should fast. However, the custom of the Church comes from the passion of the Lord and the resurrection through the humility of the flesh, so that we may be prepared for the spiritual nourishment of the body through the fasting of the flesh. According to the tropology, it must be known that as long as the bridegroom is with us and we are in joy, we cannot fast or mourn. But when he departs from us because of our sins, then fasting must be announced, then mourning must be undertaken.
(Serm. 210. 3.) Otherwise; Every one who rightly fasts, either humbles his soul in the groaning of prayer, and bodily chastisement, or suspends the motion of carnal desire by the joys of spiritual meditation. And the Lord here makes answer respecting both kinds of fasting; concerning the first, which is in humiliation of soul, He says, The children of the bridegroom cannot mourn. Of the other which has a feast of the Spirit, He next speaks, where He says, No man putteth a patch of undressed cloth. Then we must mourn because the Bridegroom is taken away from us. And we rightly mourn if we burn with desire of Him. Blessed they to whom it was granted before His passion to have Him present with them, to enquire of Him what they would, to hear what they ought to hear. Those days the fathers before His coming sought to see, and saw them not, because they were placed in another dispensation, one in which He was proclaimed as coming, not one in which He was heard as present. For in us was fulfilled that He speaks of, The days shall come when ye shall desire to see one of these days, and shall not be able. (Luke 17:22.) Who then will not mourn this? Who will not say, My tears have been my meat day and night, while they daily say unto me, Where is now thy God? (Ps. 42:3.) With reason then did the Apostle seek to die and to be with Christ.
(De Cons. Ev. ii. 27.) That Matthew writes here mourn, where Mark and Luke write fast, shows that the Lord spake of that kind of fasting which pertains to humbling one's self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore averted from the food of the body; showing that those who are occupied about the body, and owing to this retain their former desires, are not fit for this kind of fasting.
By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, It taketh its wholeness from the garment, and the rent is made worse.
After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; Neither do men put new wine into old skins. By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, These men are full of new wine. (Acts 2:13.)
When John’s disciples approached … they questioned him even while he was at table, in the manner of a physician with the publicans: “Why do we and the Pharisees often fast, whereas your disciples do not fast?” Do you see how the same jealousy motivates and provokes birds of a feather and is made keen by the cruel goad of envy? On the one hand, it set the Pharisees, who boasted about being teachers, against the Teacher. For that reason they also said, “Why does your teacher eat with tax collectors and sinners?” On the other hand, envy set John’s disciples against Christ’s disciples. That is why they also said, “How come your disciples do not fast?”
It is with the words of John, your own teacher, whom you esteem so highly, that I answer you. Keep it in mind, and you will have the answer to your question. When John bore witness concerning me, he said, “He who has the bride is the bridegroom.” So, if I am the bridegroom and you don’t make a liar out of your own teacher, you know in advance that it is important for my disciples, while they are the children of the marriage … to be gay and joyful and not to become upset or miserable over fasting. In certain respects, fasting is a source of annoyance and can also be arduous for those without a mature disposition.
In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted 'given,' Levi 'taken,' the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. And Jesus saith unto him, Follow me, either by preaching, or by the admonition of Scripture, or by internal illumination.
For John drank neither wine, nor strong drink, increasing his merit by abstinence, because he had no power over nature. But the Lord who has power to forgive sins, why should He shun sinners that eat, since He has power to make them more righteous than those that eat not? Yet doth Christ fast, that you should not avoid the command; but He eats with sinners that you may know His grace and power.
The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within.
. "Now is the time for rejoicing as long as I am with My disciples," Jesus says. He calls Himself the bridegroom, as One Who betroths to Himself the new congregation, the old having died. The "sons of the bridechamber" [i.e. the wedding guests] are the apostles. Jesus says, "After I have suffered and ascended, the time will come for them to fast with great hunger and thirst and to be persecuted." To show that His disciples are not yet perfected, He adds:
(ap. Anselm.) When He had replied to them respecting eating and converse with sinners, they next assault Him on the matter of food; Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not?
(ap. Anselm.) As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made worse. For a heavy burden laid on one that is untrained often destroys that good which was in him before.
(non occ.) This shows that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances.
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Summary
In Matthew 9:15, Jesus responds to a question regarding His disciples' lack of fasting by employing a profound analogy of a wedding feast. He identifies Himself as the "bridegroom," asserting that His joyful presence with His disciples, the "children of the bridechamber," makes mourning and fasting inappropriate. However, He prophesies a future time when the bridegroom will be "taken from them," signaling a period of absence during which fasting will indeed be a fitting spiritual response for His followers. This verse not only clarifies the timing and purpose of spiritual disciplines but also subtly foreshadows His impending suffering, death, and ascension.
Context
Literary Context
This verse is strategically placed within a series of encounters in Matthew's Gospel where Jesus demonstrates His authority and introduces the radical nature of His kingdom. Immediately preceding this, Jesus calls Matthew, a tax collector, to be His disciple, and then dines with tax collectors and "sinners" at Matthew's house (Matthew 9:9-13). This act of fellowship with outcasts draws criticism from the Pharisees, prompting Jesus' famous declaration, "I desire mercy, not sacrifice" (Matthew 9:13). It is in this context of challenging established religious norms and practices that the disciples of John the Baptist and the Pharisees approach Jesus, questioning why His disciples do not fast, unlike themselves. Jesus' response in Matthew 9:15-17, which includes the parables of the new patch on an old garment and new wine in old wineskins, serves as a cohesive explanation for the incompatibility of His new ministry with the rigid, old covenant practices, emphasizing that His presence inaugurated a new era.
Historical & Cultural Context
Fasting was a deeply ingrained spiritual discipline in ancient Judaism. While the Law only mandated one fast—on the Day of Atonement (Leviticus 16:29-31)—devout Jews, particularly the Pharisees, often engaged in voluntary fasting twice a week, typically on Mondays and Thursdays, as a sign of piety and repentance (Luke 18:12). John the Baptist's disciples, known for their ascetic lifestyle, also practiced regular fasting. Weddings, conversely, were periods of immense joy and celebration, often lasting for days. The "children of the bridechamber" (or "friends of the bridegroom") were close companions of the groom, whose primary role was to facilitate and participate in the joyous festivities. For them to mourn or fast during such a celebratory time would be utterly incongruous and culturally unthinkable. Jesus' analogy draws on this universally understood cultural norm to make a profound theological point.
Key Themes
Matthew 9:15 contributes significantly to several key themes within Matthew's Gospel and broader biblical theology. The most prominent is The Presence of the Messiah: Jesus identifies Himself as the "bridegroom," a rich Old Testament metaphor for God's covenant relationship with His people, Israel (e.g., Isaiah 62:5; Hosea 2:19-20). In the New Testament, this imagery is applied to Christ's relationship with the Church (Ephesians 5:25-27). His physical presence among His disciples signifies a time of unparalleled joy and fulfillment, akin to a wedding feast, making mourning inappropriate. Another theme is The Newness of the Kingdom: Jesus' teaching here, alongside the parables that follow, highlights the radical newness of the kingdom He inaugurates. His coming marks a shift from old covenant rituals and legalistic observances to a new reality defined by His presence and the Spirit's work. Fasting, while a valid spiritual discipline, must be understood in light of this new reality, not as a rigid rule. Finally, there is Prophetic Foreshadowing and the Future Absence of Christ: The phrase "the days will come, when the bridegroom shall be taken from them" is a clear prophecy of Jesus' impending suffering, death, and ascension. This foreshadows a future period when His physical absence would indeed necessitate a different spiritual posture for His disciples, including mourning and fasting, as they await His return (Acts 1:9-11).
Exposition and Analysis
Key Word Analysis
From νύμφη; a bride-groom (literally or figuratively):--bridegroom. Jesus' self-designation as the "bridegroom" is highly significant. It evokes rich Old Testament imagery of God as the husband of Israel, signifying a covenant relationship of love, joy, and intimacy. By taking on this title, Jesus implicitly claims a divine prerogative and identifies Himself as the central figure of a new covenant, ushering in a time of celebration, much like a wedding feast.
From πένθος; to grieve (the feeling or the act):--mourn, (be-)wail. This word denotes deep sorrow, grief, or lamentation. Jesus' rhetorical question highlights the stark contrast between the appropriate emotional state during a wedding (joy, celebration) and the inappropriate state of mourning. His presence brings such joy that grief would be out of place, underscoring the nature of His ministry as one of glad tidings and spiritual fulfillment.
From ἀπό and αἴρω; to lift off, i.e. remove:--take (away). This verb, used in the passive voice ("shall be taken"), implies a forceful or violent removal, rather than a peaceful departure. It subtly but powerfully foreshadows Jesus' impending crucifixion, where He would be forcibly taken from His disciples through arrest and execution. While it also encompasses His ascension, the primary implication in this context is one of a traumatic separation, which would indeed be a cause for profound grief and a return to fasting.
Verse Breakdown
"And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them?"
Jesus responds to the question about fasting with a rhetorical question, drawing on a vivid and universally understood cultural analogy. The "children of the bridechamber" are the intimate friends and companions of the groom, whose role is to participate fully in the joy of the wedding celebration. Jesus implies that His presence among His disciples is akin to the bridegroom's presence at a wedding feast—a time of unadulterated joy and celebration, where mourning or fasting would be entirely out of place and contradictory to the nature of the occasion. This highlights the unique, joyful reality of being in Christ's immediate company.
"but the days will come,"
This phrase marks a significant shift from the present joyous reality to a future, different season. The Greek particle "dé" (G1161, "but") introduces a contrast or transition, signaling a change in circumstances. Jesus is moving from explaining the current situation to prophesying a future event that will fundamentally alter the disciples' spiritual posture.
"when the bridegroom shall be taken from them,"
This is a direct and profound prophecy of Jesus' impending departure. The passive voice of "taken" (ἀπαρθῇ, aparthē) suggests an external, forceful action, hinting at His violent death on the cross, followed by His ascension into heaven. This removal signifies a period of physical absence for His disciples, a time when their direct, joyful communion with Him in the flesh will cease.
"and then shall they fast."
Following the bridegroom's removal, Jesus declares that fasting will then become an appropriate and natural response for His disciples. This indicates that fasting is not merely a legalistic ritual but a spiritual discipline tied to specific spiritual realities: a season of mourning, longing, seeking God's face in the absence of the beloved, or in times of great spiritual challenge and mission. It anticipates the period after His ascension when the disciples would face persecution, seek divine guidance, and long for His promised return.
Literary Devices
Jesus masterfully employs several literary devices in this verse to convey His message. The most prominent is Analogy, specifically a Metaphor, where He likens Himself to a "bridegroom" and His disciples to the "children of the bridechamber." This powerful metaphor draws on the deeply ingrained cultural understanding of a Jewish wedding as a time of supreme joy, effectively contrasting it with the solemnity of fasting. The use of a Rhetorical Question ("Can the children of the bridechamber mourn, as long as the bridegroom is with them?") serves not to elicit an answer, but to emphasize the obvious incongruity of fasting in His presence, thereby making His point more forcefully and memorably. Furthermore, the verse contains clear Prophecy and Foreshadowing with the phrase "the days will come, when the bridegroom shall be taken from them." This statement looks beyond the immediate context to Jesus' future suffering, death, and ascension, providing a subtle yet profound hint of His redemptive work and the subsequent shift in the disciples' spiritual experience.
Theological and Thematic Connections
Matthew 9:15 profoundly reshapes our understanding of spiritual disciplines, particularly fasting, by grounding them in the reality of Christ's presence. It teaches that true spirituality is not about rigid adherence to external rules, but about an authentic response to God's unfolding plan and the person of Jesus Himself. The joy of Christ's presence, the ultimate wedding feast, supersedes the need for ritualistic mourning. However, it also validates seasons of fasting as a legitimate and necessary spiritual expression during times of longing, seeking, or in the absence of the physical presence of the Bridegroom, anticipating His return. This dynamic interplay between celebration and solemnity reflects the full spectrum of the Christian life, which experiences both the "already" of Christ's kingdom and the "not yet" of its full consummation.
Reflection and Application
This passage invites us to consider the true nature of our relationship with Christ and the purpose of our spiritual practices. When we are in the joyful presence of Christ, whether through worship, fellowship, or a deep sense of His indwelling Spirit, our natural response should be one of celebration and gladness. Our faith is not meant to be a somber, burdensome duty, but a vibrant, life-giving relationship that brings profound joy. However, Jesus' words also prepare us for seasons of spiritual longing and challenge. There will be times when we experience a profound sense of His "absence" – whether through personal trials, spiritual dryness, or the broader suffering of the world. In these moments, fasting, earnest prayer, and seeking God's face become deeply meaningful expressions of our dependence, our hunger for more of Him, and our anticipation of His ultimate return. This verse encourages a dynamic, Spirit-led approach to spiritual disciplines, ensuring they are authentic responses to our spiritual reality rather than mere empty rituals.
Questions for Reflection
FAQ
Why didn't Jesus' disciples fast like the Pharisees or John's disciples?
Jesus explains that His disciples did not fast because His physical presence among them was a time of immense joy and celebration, akin to a wedding feast. Fasting was typically associated with mourning, repentance, or intense seeking of God, which would be incongruous while the "Bridegroom" (Jesus Himself) was present. His coming inaugurated a new era of joy and fulfillment, making the old, rigid practices of fasting, at that moment, inappropriate.
What does Jesus mean by "the bridegroom shall be taken from them"?
This phrase is a profound prophecy. "Taken from them" (ἀπαρθῇ, aparthē) implies a forceful removal, subtly foreshadowing Jesus' impending suffering, crucifixion, and death. While it also encompasses His ascension into heaven (Acts 1:9), the primary sense here is one of a traumatic separation. This event would mark the end of His physical presence with His disciples and usher in a new season where mourning and fasting would become appropriate responses for them as they awaited His promised return.
Does this mean Christians should fast today?
Yes, Jesus' words validate fasting as a legitimate and important spiritual discipline for Christians today. He indicates that fasting would be appropriate "then"—after His departure. While His physical presence is no longer with us on earth, His spiritual presence is through the Holy Spirit. However, Christians still live in the "not yet" of His full kingdom, facing trials, seeking God's will, and longing for His second coming (Revelation 22:20). Therefore, fasting remains a powerful means of expressing dependence on God, seeking His guidance, interceding for others, and humbling oneself before Him.
Christ-Centered Fulfillment
Matthew 9:15 is profoundly Christ-centered, revealing Jesus' identity as the divine Bridegroom and establishing the new reality inaugurated by His presence. The Old Testament often depicts God as the husband of Israel (Isaiah 54:5; Jeremiah 3:14), and Jesus' appropriation of this title signifies His unique, intimate relationship with His people and His divine authority. His first coming was a time of joyous celebration, the arrival of the long-awaited Messiah, the very presence of God among humanity, making mourning an anachronism. However, the prophecy "the days will come, when the bridegroom shall be taken from them" points directly to His atoning death on the cross, His resurrection, and His ascension into heaven (Luke 24:46-51). This temporary physical absence, though filled by the empowering presence of the Holy Spirit (John 14:16-18), ushers in the "church age" – a period of both mission and longing. The ultimate fulfillment of the bridegroom motif awaits Christ's glorious return, when the Church, His bride, will be eternally united with Him at the Marriage Supper of the Lamb (Revelation 19:7-9), transforming all mourning into everlasting joy.