Mark 2:19 - Printer Friendly

ESV: And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.

NIV: Jesus answered, "How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them.

NASB: And Jesus said to them, 'While the groom is with them, the attendants of the groom cannot fast, can they? As long as they have the groom with them, they cannot fast.

CSB: Jesus said to them, "The wedding guests cannot fast while the groom is with them, can they? As long as they have the groom with them, they cannot fast.

NLT: Jesus replied, 'Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while the groom is with them.

KJV: 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.

NKJV: And Jesus said to them, “Can the friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.

Questioners—actually followers of John the Baptist (Matthew 9:14)— have asked Jesus' disciples why they don't fast, while the Pharisees and John the Baptist's disciples do. John's followers probably fast regularly in mourning and repentance for their sins and the sins of the nation. And, given that John is currently in prison, to petition God to secure his release.

Jesus obliquely explains that He is whom the Jewish people seek. According to Jesus, it is inappropriate to mourn in the presence of the Messiah. It is a time of celebration, similar to the week-long feasts held during a Jewish wedding.

The Messiah is not referred to as a groom in the Old Testament, but the metaphor of God as the husband of Israel is common, particularly in the book of Hosea. John the Baptist calls the Messiah the bridegroom in John 3:29.

It is only later, in retrospect, that Jesus's followers understand Him as the bridegroom to the church. Jesus will describe Himself as such in the parable of the ten virgins (Matthew 25:1–13). Paul will deepen the imagery in his letters (2 Corinthians 11:2; Ephesians 5:24–27). And the Apostle John will prophesy its fruition (Revelation 19:7–9).

John the Baptist's message of repentance is so strong it will reach Ephesus long before the Gospel does (Acts 19:1–5). This concept of repentance is important because it points to our need for a savior. In that context, fasting in mourning is an appropriate response. But once we have our Savior, we have reason to celebrate our new life. Shame is forsaken, and conviction is only a tool to bring us closer to God. Repentance is necessary, but it is momentary as Jesus restores us.

Mark 2:18–22 contains the third of four altercations Jesus has with questioners and critics in this chapter. This incident focuses on the tradition of fasting, and is also found in Luke 5:33–39. The Pharisees and John the Baptist's disciples fast on a regular basis, but Jesus' disciples don't. The scribes—religious scholars that belong to the Pharisee sect—have imposed fasts on the people that God did not ordain. Jesus is not opposed to fasting (Luke 4:1–2; Matthew 6:16–18), but only in the proper context. While He is there, His disciples should celebrate, not mourn. Making a public spectacle to brag about how pious you are is not the proper context.

Mark chapter 2 follows the typical style of Mark's gospel with a rapid succession of stories. Jesus heals a man who cannot walk, but only after declaring the man's sins to have been forgiven. Jesus then calls Levi, one of the publically-reviled tax collectors, as a disciple and is seen eating with those the Pharisees view as ''sinners.'' Jesus then answers a challenge about fasting and defends His disciples when they violate the Pharisees' views on keeping the Sabbath. All of these events are met with some resistance from Jesus' critics. He responds in each case with a spiritual, reasonable defense.

In Mark chapter 1, Jesus was baptized by John the Baptist then led into the wilderness by the Holy Spirit where He was tempted by Satan. He also taught and healed in Capernaum and throughout Galilee. In chapter 2, having returned to Capernaum, Jesus displays authority over four particular areas: the forgiveness of sins, social traditions, extra-biblical religious traditions, and the Sabbath. In response, the Pharisees—legalistic religious leaders—escalate their antagonism toward Him, culminating in a direct condemnation of His teachings. This sets the scene for Mark 3:6 when the religious and national leadership first get the idea to destroy Jesus.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.