COMMENTARY ON MARK
LESSON NUMBER 24
“ Mark 2:18 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? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the Bridegroom is with them? as long as they have the Bridegroom with them, they cannot fast. 20 But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast in those days.” (Mark 2:18-20)
A QUESTION ABOUT FASTING
INTRODUCTION
Jesus has moved from the relative obscurity of Nazareth into public life. He is exposing men from every stratum of society to Divine life – to the thoughts and ways of God with which they were at a fundamental variance (Isa 55:7-8). We must take care to see the ministry of Christ in the proper light. In going about and doing good, healing all who were oppressed of the devil (Acts 10:38), the Son of God was primarily exhibiting God. Divine light was “shining in darkness” (John 1:5), and all men were either coming to that light, being drawn by God (John 6:44), or shrinking back from it “because their deeds were evil” (John 3:20-21). Christ’s life was in such stark contrast to natural life that it provoked all manners of observations and inquiries. Never had anyone spoken like Him (John 7:46). Never had such authority been witnessed among men (Lk 4:36). His words and teaching were viewed as “new doctrine” (Mk 1:27), and were totally unlike the scribes – scholars of the day (Mk 1:22). No person who was knowingly subjected to Christ viewed Him as an ordinary man! They did not ask Him ordinary questions, and they did not respond to Him in ordinary ways. It is still that way. Wherever the “ordinary” rules religious men, they are, without exception, unaware of the presence of the Lord Jesus Christ, and are abiding in the darkness.
WHY DON’T YOUR DISCIPLES FAST?
“ 2:18 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?”
THE DISCIPLES OF JOHN AND OF THE PHARISEES. “Disciples” are learners or pupils – those who follow a particular teacher or “Master.” Jesus said of disciples and masters, “It is enough for the disciple that he be as his master” (Matt 10:25). And again, “The disciple is not above his master: but every one that is perfect shall be as his master” (Luke 6:40). Here is a relationship that is deliberate. It involves embracing the teaching and direction of a particular person. A “disciple” follows someone who is saying something – teaching something. Strictly speaking, the “disciple” does not merely follow an example, but a teacher – someone with a message. The Scriptures refer to “Moses’ disciples” (John 9:28), “John’s disciples” (John 3:25), “disciples of the Pharisees” (Lk 5:33), and “the disciples of the Lord” (Acts 9:1). In every case, these were people who embraced the teaching of the one or ones they followed – the message for which that individual was noted.
Synonyms for “disciple” are “scholar,” “learner,” “pupil.” and “student.” They are “scholars” in the sense of being expert in what the teacher says. They are “learners” in the sense of absorbing what the teacher proclaims. They are “pupils” in the sense of sitting at the feet of the teacher, subjecting themselves to his tutelage. They are “students” in the sense of devoting themselves to the teaching of the teacher, probing what he says and taking hold of it with their understanding. Strictly speaking, a “disciple” is a follower of a teacher or teachers. Being a “disciple” is not an impersonal movement.
“The disciples of John” (Lk 7:48) were followers of John the Baptist, who embraced his fresh and anointed teaching. He was primarily a teacher – a man noted for what he said. He was, in the language of the prophet “The voice him that crieth in the wilderness” (Isa 40:3). John said of himself, “I am the voice of one crying in the wilderness” (John 1:23). He was noted for his declarations – his “preaching” (Matt 3:1).
“The disciples of the Pharisees” followed their teaching, which was fundamentally corrupt. Jesus told His disciples to “Beware of the leaven of the Pharisees” (Matt 16:6), declaring that the “doctrine” was like a growing and corrupting influence (Matt 16:12). He also affirmed they were hypocritical in their teaching (Lk 12:1). It seems apparent from this passage that the Pharisees were attempting to influence John’s disciples, for I cannot conceive of them being otherwise associated.
I draw attention to these things to confirm the sharp contrast of contemporary religion with that of former times. There has been a degeneracy in our day that has nearly removed the concept of a teacher and his disciples – of someone with as message and those who are embracing that message and becoming expert in it.
THEY COME UNTO HIM. Matthew says “the disciples of John” came to Jesus (Matt 9:14). Luke has “the scribes and the Pharisees” posing the question (Lk 5:30-33). It is interesting to note that Jesus “disciples” did not ask questions of the “disciples” of John and the Pharisees. It appears clear to me that there was such a superiority in the teaching of the Lord Jesus that all other teaching was reduced to being secondary, and even inferior. You may rest assured that the persons who truly learn from Jesus (Matt 11:29) and are “taught” by Jesus (Eph 4:21), will lose interest in inferior teaching. If there is not some connection between the teaching of question and the Person of Jesus, it will not be seen as critical, or the subject of extended and prolonged inquiry.
WHY? Both the disciples of John and the Pharisees were noted for their fasting. In one of His sayings, Jesus spoke of them as fasting “twice a week” (Lk 18:12). It is probable that both sets of disciples were fasting during the feast Matthew had prepared. The conduct of Christ’s disciples was in sharp contrast with that of the inquiring disciples. Why were Christ’s disciples breaking their tradition? Why was their conduct so different? How could they be feasting at a time when other religious people were fasting?
At once we see that following Jesus and being His disciple causes one to be at variance with routine religion. In the case of the disciples of the Pharisees, it was lifeless and hypocritical; religion. In the case of the disciples of John the Baptist, the message was introductory, and thus allowed for some connection with former and inferior things. However, as soon as men began to follow Jesus, a certain freshness and newness of life began to evidence itself that static religion could not explain. What these men were witnessing was “noise” in a valley of dry bones – a “shaking,” and a gathering of the bones (Ezek 37:7). To them, it was a difference that cried out for an explanation from the Master.
WHEN THE DISCIPLES CANNOT FAST
“ 19 And Jesus said unto them, Can the children of the bridechamber fast, while the Bridegroom is with them? as long as they have the Bridegroom with them, they cannot fast.”
THE CHILDREN OF THE BRIDECHAMBER. Other versions read, “friends of the bridegroom,” NKJV “attendants of the bridegroom,” NASB “guests of the bridegroom,” NIV and “the wedding guests.” NRSV John’s disciples would be able to digest this teaching. John himself had said to his followers, “Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 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: this my joy therefore is fulfilled. He must increase, but I must decrease” (John 3:28-30).
This is Christ’s reference to His “disciples,” for those were the objects of inquiry. He classes them as “friends,” just as John had classified himself. Also, Jesus later referred to His disciples as His “friends” (John 15:15). Technically, this referred to the period of time between the beginning of Christ’s earthly ministry and His death. It was a time of joyful exposure to the unprecedented working of the Lord, together with a hitherto unknown degree of Divine favor. Those who were accompanying Jesus were “the children of the bridechamber.” They were not the “bride of Christ,” but were His “friends.” They were close to Jesus, but not as close as the “bride” would be. They enjoyed His presence, but not to the degree that would be experienced following His enthronement in glory.
HOW CAN THEY FAST? Fasting is not associated with joy and gladness. Zechariah, speaking of the time of the Messiah, declared that fasts would be turned into “cheerful feasts,” no longer being noted for affliction and sorrow. “Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace” (Zech 8:19). I do not doubt that Jesus was referring to this very text, declaring that the One promised by the prophets was now among them.
Jesus asks if the children “can” fast while He is with them. The question is a rhetorical one that strongly suggests such a thing is not possible. There is an exhilarating joy associated with the perceived presence of the Lord that forbids fasting.
AS LONG AS THE BRIDEGROOM IS WITH THEM. Jesus is revealing the manner of the kingdom – the nature of spiritual life. Remember, this is only introductory to what was to be experienced after Jesus was exalted and took up His abode within His people. The Bridegroom being with “the children of the bridechamber” was preliminary to the time when men would be “joined to the Lord,” becoming “one spirit” with Him (1 Cor 6:17). Throughout God’s dealings with men, there was an introduction to good things to come. The original accord that Adam had with the Lord was introductory to what was to come. Enoch and Noah “walked with God” (Gen 5:22; 6:9), but not to the degree that would be realized by Abraham, who was “the friend of God” (2 Chron 20:7; James 2:23). Abraham heard from and was directed by the Lord, but not to the extent of Moses, with whom God spoke “mouth to mouth” (Num 12:8). Although Moses was close to God, He was not given to see the coming Christ with the clarity revealed to the Prophets, who “prophesied of the grace that should come” to us (1 Pet 1:10). The prophets received insights into the “sufferings” of the coming savior, and “the glory that should follow.” Yet, they did not see the fulness of it, which was reserved for those living in the time of Christ’s exaltation (1 Pet 1:11-12).
Now, in our text, “the Bridegroom” is with His “friends” – “the children of the bridechamber.” It is a time of transition, during which “the old” is beginning to fade, and “new things” are beginning to spring forth (Isa 42:9). There is a spiritual freshness that is like springtime, that has brought expectation, joy, and wonder. The crust of religious mediocrity and dulness has been broken, and springs of living water are beginning to flow among men. They are pressing into the kingdom (Lk 16:16), and taking it by force (Matt 11:12).
“The Bridegroom” is among men, and those who are journeying with Him – His “friends” – are witnessing a disruption of the kingdom of darkness. Those who sat in darkness are seeing a great light (Isa 9:2), captives are being loosed, and the poor are having the Gospel preached to them (Lk 4:18-19).
This is no time for fasting, tears of sadness, and the affliction of the soul! Those who know what is happening “cannot fast.” Wise men from the East “rejoiced” at the sight of Christ’s “star” (Matt 2:10). What will “the children” do, now that they are walking with Him as He goes about “doing good and healing all who are oppressed of the devil?” Jesus did not outline fasting procedures to His disciples, but told them to wash their faces and anoint their heads when they fasted, so that they did not appear to fast (Matt 6:16-18).
THE TIME WHEN FASTING IS APPROPRIATE
“ 20 But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast in those days.”
THE DAYS WILL COME. The excitement and exhilaration that “the children” were enjoying were going to come to a temporary end. A woman at Jacob’s well asked, “is not this the Christ?” (John 4:29). When seeing and hearing Him for themselves, those from Samaria said, “this is indeed the Christ, the Savior of the world” (John 4:42). Upon seeing the wondrous works, and hearing the refreshing words, of the Lord, many of the Jewish people said, “Of a truth this is the Prophet,” and “This is the Christ” (John 7:40-41). Martha said, “I believe that Thou art the Christ, the Son of God, which should come into the world” (John 11:27). Speaking of the time the disciples spent with Jesus, Cleopas would later confess, “we trusted that it had been He which should have redeemed Israel” (Luke 24:20).
All of this would change. The days were coming “when the Bridegroom shall be taken from them.” Jesus was speaking of His death, when all would seem but loss for them. When He was arrested in the garden, it is said of His disciples, “they all forsook Him and fled” (Mk 14:50). The Bridegroom was being taken away! That night marked the only time in history when one of His twelve disciples, Peter, thrice denied Him (Matt 26:69-75). The Bridegroom was being taken away. After Jesus had died, Peter said, “I go a fishing,” and the other disciples said they would go back with him (John 21:3). The Bridegroom had been taken from them! Following Christ’s resurrection, and before His appearance to them, the disciples were assembled behind closed doors “for fear of the Jews” (John 20:19). The Bridegroom had been taken from them.
Zechariah spoke of the taking away of the Bridegroom, associating it with Christ’s death. “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones” (Zech 13:7). Jesus said that was fulfilled the night He was betrayed to be crucified (Matt 26:31). Once, speaking of His presence in the flesh, Jesus spoke to His disciples, “For the poor always ye have with you; but Me ye have not always” (John 12:8). He would be “taken away from them.” On the night of His betrayal, Jesus reminded His disciples that He had said to the Jews, “Whither I go ye cannot come” (John 13:33). He was going to be “taken away from them.” He spoke of this as Him going away, and departing – beyond the reach of human senses – telling them it was “expedient” for Him to do so (John 16:7). He also said, “I leave the world, and go to the Father” (John 16:28). He was going to be “taken away from them.” This would alter their whole perspective.
THEN SHALL THEY FAST. Later Jesus would prepare His disciples for this time – when He would be “taken away from them.” There would be a time when they would nearly be overcome with sorrow. As soon as He began to speak about going away, sorrow took hold of them. “But because I have said these things unto you, sorrow hath filled your heart” (John 16:6). “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful . . . ” (John 16:20).
Those who had grown accustomed to walking with Jesus could not return to life as usual. Now there was room for sorrow, grief, and fasting. There was a sense in which their sorrow was “turned into joy” when the risen Christ met with them (John 16:20). Even when He returned back to heaven in the presence of the twelve, they returned to enter into uninterrupted prayer (Acts 1:12-13). It was not until the day Pentecost that any of Christ’s disciples are said to have rejoiced: “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart” (Acts 2:46). That is when Jesus’ word was fulfilled, “I will not leave you comfortless: I will come to you” (John 14:18).
There are some few instances recorded when, following Christ’s ascension, His disciples fasted (Acts 13:2-3; 14:23). The Epistles refer to fasting time, and that regards the married abstaining from intimacy for a season: “Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency” (1 Cor 7:5). Forced abstinence from food and water – a form of suffering – is mentioned twice (2 Cor 6:5; 11:27). Fasting is mentioned in the Prophets over sixty times (Joshua thru Malachi). Moses mentioned fasting four times.
Why is it that fasting is so rarely mentioned, and never taught as a procedure, to those who are in Christ Jesus? It is because the Bridegroom is with them, dwelling in their hearts by faith. It is only when we are not aware of this Presence that fasting becomes appropriate. Otherwise it is still true, “as long as they have the Bridegroom with them, they cannot fast.”