Mark 2:18
Now John's disciples and the Pharisees were often fasting. So people came to Jesus and asked, "Why don't Your disciples fast like John's disciples and those of the Pharisees?"
Now John’s disciples and the Pharisees were fasting
The practice of fasting in Jewish tradition was a sign of piety, repentance, and devotion. The Greek word for "fasting" is "nēsteuō," which implies abstaining from food for spiritual purposes. Historically, fasting was observed on specific days, such as the Day of Atonement, and during times of mourning or crisis. John the Baptist's disciples, following his ascetic lifestyle, would naturally engage in fasting. The Pharisees, known for their strict adherence to the Law, also practiced fasting regularly, often twice a week, as a demonstration of their religious commitment. This sets the stage for a contrast between the old covenant practices and the new covenant that Jesus was introducing.

So they came to Jesus and asked
The approach to Jesus by these groups indicates a recognition of His growing influence and authority. The Greek verb "erōtaō" used here for "asked" suggests a questioning that seeks to understand or challenge. This encounter reflects the tension between traditional Jewish practices and the new teachings of Jesus. It is a moment of confrontation and inquiry, where the established religious norms are being questioned by the presence of Jesus and His followers.

'Why do John’s disciples and the disciples of the Pharisees fast, but Yours do not?'
This question highlights the perceived inconsistency in religious observance. The phrase "John’s disciples and the disciples of the Pharisees" underscores the diversity within Jewish religious life at the time, with different groups having their own interpretations and practices. The Greek word "mathētēs" for "disciples" indicates followers or learners, emphasizing the role of these individuals in adhering to the teachings of their respective leaders. The question posed to Jesus is not merely about fasting but about the broader implications of His ministry and the new covenant He represents. Jesus' response, which follows in the subsequent verses, will reveal the transformative nature of His mission and the new relationship between God and humanity that He is inaugurating. This moment invites reflection on the essence of religious practice and the heart of true devotion, challenging believers to consider the spirit rather than the letter of the law.

Persons / Places / Events
1. John's Disciples
Followers of John the Baptist, who practiced fasting as a sign of repentance and preparation for the coming Messiah.

2. The Pharisees
A Jewish religious group known for strict adherence to the Law and traditions, including regular fasting as a religious duty.

3. Jesus
Central figure of the New Testament, whose actions and teachings often challenged traditional Jewish practices.

4. Fasting
A religious practice involving abstaining from food, often associated with mourning, repentance, or seeking God's favor.

5. The Questioners
Unspecified people who approached Jesus, reflecting the curiosity and confusion about His different approach to religious practices.
Teaching Points
Understanding Fasting in Context
Fasting was a common religious practice in Judaism, often associated with mourning or repentance. Jesus' ministry introduced a new covenant, shifting the focus from ritual to relationship.

The New Covenant
Jesus' response to the question about fasting highlights the newness of His ministry. The presence of the "bridegroom" (Jesus) signifies a time of joy, not mourning, indicating a shift from old traditions to new life in Christ.

Heart Over Ritual
Jesus emphasizes the importance of the heart's condition over mere external observance. True fasting, as taught in the Bible, involves humility, repentance, and aligning one's heart with God's will.

Balance in Spiritual Disciplines
While fasting is a valuable spiritual discipline, it should not become a legalistic practice. Believers are encouraged to seek God's guidance on when and how to fast, ensuring it is done with the right motives.

Living in the Joy of Christ
As followers of Christ, we are called to live in the joy and freedom of the new covenant. Our spiritual practices should reflect the joy of salvation and the presence of Christ in our lives.
Bible Study Questions
1. How does the practice of fasting in the Old Testament differ from the understanding of fasting in the New Testament, particularly in the context of Jesus' ministry?

2. In what ways can we ensure that our spiritual disciplines, such as fasting, are focused on the heart and not just external rituals?

3. How does the presence of Jesus as the "bridegroom" change the way we approach traditional religious practices?

4. What are some practical ways we can live out the joy and freedom of the new covenant in our daily lives?

5. How can we discern when God is calling us to fast, and what should be our primary focus during such times?
Connections to Other Scriptures
Matthew 9:14-17
and Luke 5:33-39
These parallel accounts provide additional context and details about the question of fasting and Jesus' response, emphasizing the newness of His ministry.

Isaiah 58:3-7
This passage critiques superficial fasting and highlights the importance of genuine repentance and social justice, aligning with Jesus' teachings on the heart's condition over mere ritual.

Acts 13:2-3
Demonstrates the early church's practice of fasting in seeking God's guidance, showing that fasting continued as a spiritual discipline in the Christian community.
Call of Levi, Feasting, and FastingJ.J. Given Mark 2:13-22
FastingR. Green Mark 2:13-22
Levi's Feast: the Moral Questions it Occasioned. 1A.F. Muir Mark 2:13-22
Levi's Feast: the Moral Questions it Occasioned. 2A.F. Muir Mark 2:13-22
Matthew's HouseE. Johnson Mark 2:15-22
A Cheerful Type of ReligionDr. McLaren.Mark 2:18-20
FastingR. Glover.Mark 2:18-20
FastingC. Hodge.Mark 2:18-20
Fasting Determined by Inward SentimentDe Witt S. Clark.Mark 2:18-20
Fasting Useful or Baneful, According to CircumstancesD. Davies, M. A., Quesnel.Mark 2:18-20
Liberty and DisciplineHorace Bushnell, D. D.Mark 2:18-20
On FastingA. Rowland Mark 2:18-20
Routine Fasting FormalDe Witt S. Clark.Mark 2:18-20
The Ceremonial Observances of the Christian LifeJ. S. Exell, M. A.Mark 2:18-20
The Presence of the Bridegroom a Solace in GriefDr. McLaren.Mark 2:18-20
The Secret of GladnessDr. McLaren.Mark 2:18-20
Why the Disciples of Christ Did not FastExpository Discourses.Mark 2:18-20
People
Abiathar, Alphaeus, David, Jesus, John, Levi
Places
Capernaum, Galilee
Topics
Disciples, Fast, Fasting, John, John's, Keeping, Pharisees, Taking, Wherefore, Yours
Dictionary of Bible Themes
Mark 2:18

     7551   Pharisees, beliefs
     7621   disciples, calling

Mark 2:16-20

     5312   feasting

Mark 2:18-19

     2039   Christ, joy of
     5794   asceticism

Mark 2:18-20

     5660   bridegroom
     5702   husband
     5773   abstinence, discipline
     8432   fasting, practice

Mark 2:18-22

     4548   wineskin
     5588   traditions

Library
December 28 Morning
Thy sins be forgiven thee.--MARK 2:5. I will forgive their iniquity, and I will remember their sin no more.--Who can forgive sins but God only? I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.--Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.--Who is a God like unto thee, that pardoneth iniquity? God for Christ's sake hath forgiven you.--The blood of Jesus Christ
Anonymous—Daily Light on the Daily Path

June 8 Evening
Why reason ye these things in your hearts?--MARK 2:8. Being not weak in faith, [Abraham] considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. Is it easier to say to the sick of the palsy, Thy sins be forgiven thee or to say, Arise, and take up thy bed, and walk?--If thou canst believe, all things are possible to him that believeth.
Anonymous—Daily Light on the Daily Path

The Secret of Gladness
'And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them?'--Mark ii. 19. This part of our Lord's answer to the question put by John's disciples as to the reason for the omission of the practice of fasting by His followers. The answer is very simple. It is--'My disciples do not fast because they are not sad.' And the principle which underlies the answer is a very important one. It is this: that all outward forms of religion, appointed by man, ought only
Alexander Maclaren—Expositions of Holy Scripture

Christ's Authority to Forgive
'And again He entered into Capernaum after some days; and it was noised that He was in the house. 2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door; and He preached the word unto them. 3. And they come unto Him, bringing one sick of the palsy, which was borne of four. 4. And when they could not come nigh unto Him for the press, they uncovered the roof where He was: and when they had broken it up, they let down the bed
Alexander Maclaren—Expositions of Holy Scripture

The Publicans' Friend
'And He went forth again by the sea side; and all the multitude resorted unto Him, and He taught them. 14. And as He passed by, he saw Levi the son of Alphaus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed Him. 15. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and His disciples: for there were many, and they followed Him. 16. And when the scribes and Pharisees saw Him eat with publicans
Alexander Maclaren—Expositions of Holy Scripture

Works which Hallow the Sabbath
'And it came to pass, that He went through the cornfields on the Sabbath day; and His disciples began, as they went, to pluck the ears of corn. 24. And the Pharisees said unto Him, Behold, why do they on the Sabbath day that which is not lawful? 25. And He said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 28. How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful
Alexander Maclaren—Expositions of Holy Scripture

The Friend of Sinners
(Preached in London.) MARK ii. 15, 16. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners they said onto his disciples, How is it that he eateth and drinketh with publicans and sinners? We cannot wonder at the scribes and Pharisees asking this question. I think that we should most of us ask the
Charles Kingsley—The Good News of God

The Sick of the Palsy
"And when He entered again into Capernaum after some days, it was noised that He was in the house." MARK 2:1 (R.V.) [And when He had come back to Capernaum several day s afterward, it was heard that He was at home. And many were gathered together, so that there was no longer room, even near the door; and He was speaking the word to them. And they came, bringing to Him a paralytic, carried by four men. And being unable to get to Him on account of the crowd, they removed the roof above Him; and when
G. A. Chadwick—The Gospel of St. Mark

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone
G. A. Chadwick—The Gospel of St. Mark

The Controversy Concerning Fasting
"And John's disciples and the Pharisees were fasting: and they come and say unto Him, Why do John's disciples and the disciples of the Pharisees fast, but Thy disciples fast not?" MARK 2:18 (R.V.) THE Pharisees had just complained to the disciples that Jesus ate and drank in questionable company. Now they join with the followers of the ascetic Baptist in complaining to Jesus that His disciples eat and drink at improper seasons, when others fast. And as Jesus had then replied, that being a Physician,
G. A. Chadwick—The Gospel of St. Mark

The Call and Feast of Levi
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphaeus sitting at the place of toll, and He saith unto him, Follow Me. And he arose and followed Him. And it came to pass, that He was sitting at meat in his house, and many publicans and sinners sat down with Jesus and His disciples: for there were many, and they followed Him. And the scribes of the Pharisees, when they saw that He was eating with the
G. A. Chadwick—The Gospel of St. Mark

The Sabbath
"And it came to pass, that He was going on the sabbath day through the cornfields; and His disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful? And He said unto them, Did ye never read what David did, when he had need, and was an hungered, he, and they that were with him? How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat
G. A. Chadwick—The Gospel of St. Mark

Wesley's Living Arguments
Sunday, 20.--Seeing many of the rich at Clifton Church, my heart was much pained for them and I was earnestly desirous that some even of them might "enter into the kingdom of heaven." But full as I was, I knew not where to begin in warning them to flee from the wrath to come till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance" [Mark 2:17]; in applying which my soul was so enlarged that methought I could have cried out (in another sense than poor vain
John Wesley—The Journal of John Wesley

Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely: 9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.--Matt. ix. 9. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll,
J. W. McGarvey—The Four-Fold Gospel

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda
J. W. McGarvey—The Four-Fold Gospel

Matthew's Feast. Discourse on Fasting.
(Capernaum.) ^A Matt. IX. 10-17; ^B Mark II. 15-22; ^C Luke V. 29-39. ^c 29 And Levi [another name for the apostle Matthew] made him a great feast in his house: ^b 15 And it came to pass, that he was sitting { ^a as he sat} at meat in the { ^b his} ^a house, ^c and there was a great multitude of publicans [Matthew had invited his old friends] and of others ^b and ^a behold, many publicans and sinners came and sat down with Jesus and his disciples. ^b for there were many, ^c that were sitting at meat
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Paralytic at Capernaum.
^A Matt. IX. 2-8; ^B Mark II. 1-12; ^C Luke V. 17-26. ^c 17 And it came to pass on one of those days, ^b when he entered again into Capernaum after some days, ^c that he was teaching; ^b it was noised that he was in the house. [Luke uses the general expression "those days," referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks,
J. W. McGarvey—The Four-Fold Gospel

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralysed
It is a remarkable instance of the reserve of the Gospel-narratives, that of the second journey of Jesus in Galilee no other special event is recorded than the healing of the leper. And it seems also to indicate, that this one miracle had been so selected for a special purpose. But if, as we have suggested, after the Unknown Feast,' the activity of Jesus assumed a new and what, for want of a better name, may be called an anti-Judaic character, we can perceive the reason of it. The healing of leprosy
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Kingdom of God: Its Values
The Right Social Order is the Highest Good for All The first three chapters dealt with simple human principles which are common and instinctive with all real men. Jesus simply expanded the range of their application, clarified our comprehension of them, placed them in the very center of religious duty, and so lifted them to the high level of great social and religious principles. In the next three chapters we shall take up a conception which is not universally human, but which Jesus derived from
Walter Rauschenbusch—The Social Principles of Jesus

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