Luke 5:33 - Printer Friendly

ESV: And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.”

NIV: They said to him, 'John's disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking.'

NASB: And they said to Him, 'The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink.'

CSB: Then they said to him, "John's disciples fast often and say prayers, and those of the Pharisees do the same, but yours eat and drink."

NLT: One day some people said to Jesus, 'John the Baptist’s disciples fast and pray regularly, and so do the disciples of the Pharisees. Why are your disciples always eating and drinking?'

KJV: And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?

NKJV: Then they said to Him, “Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?”

Luke's is the only Gospel that ties fasting and prayers, here, and it's the only Gospel that specifically mentions "eat and drink." This ties into the same theme as Jesus' feast with the sinners at Levi's house (Luke 5:29–32), though that isn't proof the two events occurred at the same time. Matthew 9:14 says the disciples of John ask this question. Mark 2:18 says the impetus for the question is that John's disciples and the Pharisees are fasting on this day. Luke doesn't identify the questioners; that implies that differences between Jesus' teaching and that of the religious leaders are meaningful to the entire community.

Fasting in New Testament-era Judaism was important culturally, but not necessarily scripturally. Jews fasted on the Day of Atonement, taking "afflict yourselves" of Leviticus 16:29 and 31 to mean fasting from food. More literally, the reference is to humbling oneself. Throughout the centuries, it became common for religious leaders to fast on Mondays and Thursdays each week (Didache 8:1). Jews also fasted in mourning for the fall of Jerusalem (Zechariah 7:3), for penitence (1 Kings 21:27), and for God's favor (Esther 4:16).

Jesus responds by pointing out that it's improper to mourn while He is present in the flesh. It makes as much sense as fasting at a wedding feast in the presence of the bridegroom. Soon He will leave and there will be ample time to mourn (Luke 5:34–35). For now, it is time to celebrate.

Although the verse starts with "and," that doesn't mean the event follows directly on the heels of Luke 5:32. Luke stacks individual events—called "pericopes"— with little concern about exact chronological order. As with other ancient writers, the focus is the theme of the passage. He also presents charges against Jesus as a statement; Mark and Matthew express them in the form of a question. Luke is more concerned with condensing the background to get to the meat of the issue than with telling a detailed story.

Luke 5:33–39 records the second of four arguments Jesus has with religious leaders in between His callings of Levi (Luke 5:27–28) and the last seven disciples (Luke 6:12–16). The Pharisees couldn't understand why repentant sinners were cause for celebration (Luke 5:29–32). Now people can't understand why Jesus' presence is reason to celebrate and not join in the traditional fasts. After this, Luke records two altercations regarding the true nature of the Sabbath (Luke 6:1–11). The story of fasting and the wine and wineskins is also found in Matthew 9:14–17 and Mark 2:18–22.

Luke 5 continues Jesus' Galilean Ministry (Luke 4:14—9:50). The passage alternates calls to discipleship with miracles and teachings which demonstrate what discipleship entails. Jesus calls Peter, Andrew, and their business partners, James and John, to follow Him and make more disciples. Then Jesus makes a man with leprosy ceremonially clean. He forgives the sins of a paralytic. After He calls Levi to follow Him, Jesus celebrates instead of fasting. This draws critical questions from the crowd. The religious leaders consider Jesus' actions blasphemous. His message of forgiveness, faith, and repentance cannot be contained by their tradition.

Jesus has already proved He can expel demons, heal ailments, and reveal the kingdom of God (Luke 4:31–44). In this chapter, He begins to separate His followers from His detractors. This begins with calling the first five disciples and emphasizing faith and repentance over religious tradition. He will drive home the point by treating the Sabbath as a blessing rather than a burden (Luke 6:1–11). After formally inviting the Twelve to follow Him, Jesus will explain to a crowd what discipleship looks like and invite them to build their lives on Him (Luke 6:12–49). In chapter 7, Jesus champions Gentiles and the marginalized.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.