Mark 2:19
in Mark 2Jesus replied, “How can the guests of the bridegroom fast while He is with them? As long as He is with them, they cannot fast.
BSB
The same verse in ASV and KJV ▾
ASV
And Jesus said unto them, Can the sons of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
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.
⋯
This verse in Mark 2
Commentary
17 notes on this verseCan the children of the bridechamber fast while the bridegroom is present? Why should they keep a bodily fast who are effectively cleansed by the Word, who came in bodily form as visible Word? The time of his sojourning among us was not one of mourning, but gladness.
This site's exposition
John’s disciples and the Pharisees were often fasting
on Mark 2:18-20
Jesus answers the question on fasting by naming Himself the bridegroom, the marriage language Isaiah and Hosea use for God and Israel. He foretells that the bridegroom will be taken from them, and then they will fast.
This site's exposition
the guests of the bridegroom
Matthew Henry notes that John's disciples had been trained to hardship from the start. Jesus had not yet laid such duties on His followers. Gregory of Nazianzus calls His stay among them a season of gladness.
The record, by era
The Church Fathers5 voices
(de Con. Evan. ii. 27) But it may be thought that He added Pharisees, because they joined with the disciples of John in saying this to the Lord, whilst Matthew relates that the disciples of John alone said it: but the words which follow rather show that those who said it spoke not of themselves, but of others. For it goes on, And they come and say unto him, Why do the disciples, &c. For these words show, that the guests who were there came to Jesus, and had said this same thing to the disciples, so that in the words which he uses, they came, he speaks not of those same persons, of whom he had said, And the disciples of John and the Pharisees were fasting. But as they were fasting, those persons who remembered it, come to him. Matthew then says this, And there came to him the disciples of John, saying, because the Apostles also were there, and all eagerly, as each could, objected these things. (ubi sup.) Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom; for we understand the children of the nuptials to be not only those of the bridegroom, but also of the bride.
It is better to drink wine in moderation than to drink water in excess. Some who are holy drink wine in moderation. Some who squander water immoderately may be depraved and pleasure-loving. So it appears to me. Do not therefore ascribe blame or praise to …
(Vict. Ant. e Cat. in Marc.) He then calls Himself a bridegroom, as if about to be betrothed to the Church. For the betrothal is giving an earnest, namely, that of the grace of the Holy Ghost, by which the world believed.
(Vict. Ant. e Cat. in Marc.) But intercourse with Him, He says, is far removed from all sorrow, when He adds, As long as they have the bridegroom with them, they cannot fast. He is sad, from whom some good is far removed; but he who has it present with him rejoices, and is not sad. But that He might destroy their elation of heart, and show that He intended not His own disciples to be licentious, He adds, But the days will come when the bridegroom shall be taken, &c. as if He said, The time will come, when they will show their firmness; for when the Bridegroom shall be taken from them, they will fast as longing for His coming, and in order to unite to Him their spirits, cleansed by bodily suffering. He shows also that there is no necessity for His disciples to fast, as having present with them the Bridegroom of human nature, Who every where executes the words of God, and Who gives the seed of life. The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king's banquet.
It is better to drink wine in moderation than to drink water in excess. Some who are holy drink wine in moderation. Some who squander water immoderately may be depraved and pleasureloving. So it appears to me. Do not therefore ascribe blame or praise to …
9 more voices on this verse
The Medieval Church4 voices
But He said to them: now I, the Bridegroom, am with them, and therefore they ought to rejoice, not fast; but when I am taken from this life, then, being subjected to afflictions, they will both fast and grieve. He calls Himself the "Bridegroom" not …
True death is not a result of hunger for bread nor a result of thirst for this tangible water, but as a result of a hunger for hearing the word of the Lord. True death arises in the souls of those who do not hear. …
From the time that the incarnation of our Savior was first promised to the patriarchs, it was always awaited by many upright souls with tears and mourning—until he came. From that time when, after his resurrection, he ascended to heaven, all the hope of the …
He also calls Himself a bridegroom, not only as betrothing to Himself virgin minds, but because the time of His first coming is not a time of sorrow, nor of sadness to believers, neither does it bring with it toil, but rest. For it is without any works of the law, giving rest by baptism, by which we easily obtain salvation without toil. But the sons of the nuptials or of the Bridegroom are the Apostles; because they, by the grace of God, are made worthy of every heavenly blessing, by the grace of God, and partakers of every joy. We must also understand, that every man whose works are good is the son of the Bridegroom; he has the Bridegroom with him, even Christ, and fasts not, that is, does no works of repentance, because he does not sin: but when the Bridegroom is taken away by the man's falling into sin, then he fasts and is penitent, that he may cure his sin.
The Puritans and the Awakening2 voices
His disciples from the first inured themselves to hardships, and thus found it easier to bear strict and frequent fasting, but it was not so with Christ's disciples; their Master came eating and drinking, and had not bred them up to the difficult services of religion as yet, for it was all in good time.
And Jesus said unto them,.... Both to John's disciples and the Pharisees, can the children of the bride chamber fast, while the bridegroom is with them?
The Nineteenth Century3 voices
Can the children of the bride-chamber fast while the bridegroom is with them? - Among the Hindoos, large parties of friends, belonging both to the bride and bridegroom, attend on both during the wedding day; on the following day, when the bridegroom leaves the house of his father-in-law, the attendants are filled with sorrow, especially the near relations. - Ward’s Customs.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
The person who is called Levi, at the beginning of this passage, is the same person who is called Matthew in the first of the four Gospels. Let us not forget this. It is no less than an apostle and an evangelist, whose early history is now before our eyes. We learn from these verses the power of Christ to call men out from the world, and make them His disciples . We read that he said to Levi, when "sitting at the receipt of custom, Follow me." And at once "he arose and followed him."
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
The person who is called Levi, at the beginning of this passage, is the same person who is called Matthew in the first of the four Gospels. Let us not forget this. It is no less than an apostle and an evangelist, whose early history is now before our eyes. We learn from these verses the power of Christ to call men out from the world, and make them His disciples . We read that he said to Levi, when "sitting at the receipt of custom, Follow me." And at once "he arose and followed him." From a tax-collector he became an apostle, and a writer of the first book in the New Testament, which is now known all over the world. This is a truth of deep importance. Without a divine call no one can be saved. We are all so sunk in sin, and so wedded to the world, that we would never turn to God and seek salvation, unless He first called us by His grace. God must speak to our hearts by His Spirit, before we shall ever speak to Him. Those who are sons of God, says the 17th Article, are "called according to God's purpose by His Spirit working in due season." Now how blessed is the thought that this calling of sinners is committed to so gracious a Savior as Christ! When the Lord Jesus calls a sinner to be His servant, He acts as a Sovereign ; but He acts with infinite mercy . He often chooses those who seem most unlikely to do His will, and furthest off from His kingdom. He draws them to Himself with almighty power, breaks the chains of old habits and customs, and makes them new creatures. As the magnet attracts the iron, and the south wind softens the frozen ground, so does Christ's calling draw sinners out from the world, and melt the hardest heart. "The voice of the Lord is mighty in operation." Blessed are they, who, when they hear it, harden not their hearts! We ought never to despair entirely of any one's salvation, when we read this passage of Scripture.
How the passage was read
On Mark 2:18-28On Mark 2:18-28
The bridegroom's exemption and the Sabbath made for man
Two collisions sit side by side here, and both run on ground the tradition itself honors. The fasting question (verses 18-22) comes from devout practice: voluntary fasts, typically Monday and Thursday, kept by the pious beyond the Torah's one commanded fast. Jesus answers from wedding law: the tradition exempts a bridegroom from reciting the Shema on his wedding night because joy overrides duty (Mishnah Berakhot 2:5). “Can the children of the bridechamber fast, while the bridegroom is with them?” claims that exemption for His disciples, and names Himself the Bridegroom, a role the Prophets give to God (Hosea 2, Isaiah 62:5).
The grainfield scene (verses 23-28) is unpacked in detail in this site's Matthew 12 note (the thirty-nine categories of Sabbath labor; plucking as reaping). What Mark alone preserves is the saying “The sabbath was made for man, and not man for the sabbath,” and it has a striking parallel in the tradition itself: “Shabbat is given into your hands, and you are not given to it” (Babylonian Talmud, Yoma 85b). Jesus argues on ground the sages would themselves articulate, then goes where no sage went: “therefore the Son of man is Lord also of the sabbath.”
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Berakhot 2:5 (the bridegroom's exemption) · Yoma 85b (Babylonian Talmud: the Sabbath given into your hands)
The words behind it
29 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Καὶ | kai | And | G2532 → | 9120 times |
| εἶπεν | eipen | said | G2036 → | 925 times |
| αὐτοῖς | autois | to them | G846 → | 5565 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| Ἰησοῦς· | iesous | Jesus; | G2424 → | 908 times |
| μὴ | me | Not | G3361 → | 1066 times |
| δύνανται | dunantai | are able | G1410 → | 207 times |
| οἱ | hoi | the | G3588 → | 19766 times |
| υἱοὶ | huioi | sons | G5207 → | 377 times |
| τοῦ | tou | of the | G3588 → | 19766 times |
| νυμφῶνος | numphonos | bridechamber | G3567 → | |
| ἐν | en | in | G1722 → | 2738 times |
| ᾧ | ho | which | G3739 → | 1405 times |
| ὁ | ho | the | G3588 → | 19766 times |
| νυμφίος | numphios | bridegroom | G3566 → | 16 times |
| μετ᾽ | met᾽ | with | G3326 → | 461 times |
| αὐτῶν | auton | them | G846 → | 5565 times |
| ἐστιν | estin | is | G1510 → | 2333 times |
| νηστεύειν; | nesteuein | to fast? | G3522 → | 20 times |
| ὅσον | hoson | As long as | G3745 → | 110 times |
| χρόνον | chronon | time | G5550 → | |
| ἔχουσιν | echousin | they have | G2192 → | 707 times |
| τὸν | ton | the | G3588 → | 19766 times |
| νυμφίον | numphion | bridegroom | G3566 → | 16 times |
| μετ᾽ | met᾽ | with | G3326 → | 461 times |
| αὐτῶν | auton | them | G846 → | 5565 times |
| οὐ | ou | not | G3756 → | 1664 times |
| δύνανται | dunantai | they are able | G1410 → | 207 times |
| νηστεύειν. | nesteuein | to fast. | G3522 → | 20 times |
ΚαὶAnd
kaiG2532 →9120 times
εἶπενsaid
eipenG2036 →925 times
αὐτοῖςto them
autoisG846 →5565 times
ὁ<the>
hoG3588 →19766 times
Ἰησοῦς·Jesus;
iesousG2424 →908 times
μὴNot
meG3361 →1066 times
δύνανταιare able
dunantaiG1410 →207 times
οἱthe
hoiG3588 →19766 times
υἱοὶsons
huioiG5207 →377 times
τοῦof the
touG3588 →19766 times
νυμφῶνοςbridechamber
numphonosG3567 →
ἐνin
enG1722 →2738 times
ᾧwhich
hoG3739 →1405 times
ὁthe
hoG3588 →19766 times
νυμφίοςbridegroom
numphiosG3566 →16 times
μετ᾽with
met᾽G3326 →461 times
αὐτῶνthem
autonG846 →5565 times
ἐστινis
estinG1510 →2333 times
νηστεύειν;to fast?
nesteueinG3522 →20 times
ὅσονAs long as
hosonG3745 →110 times
χρόνονtime
chrononG5550 →
ἔχουσινthey have
echousinG2192 →707 times
τὸνthe
tonG3588 →19766 times
νυμφίονbridegroom
numphionG3566 →16 times
μετ᾽with
met᾽G3326 →461 times
αὐτῶνthem
autonG846 →5565 times
οὐnot
ouG3756 →1664 times
δύνανταιthey are able
dunantaiG1410 →207 times
νηστεύειν.to fast.
nesteueinG3522 →20 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Song of Solomon 6:8There are sixty queens and eighty concubines, and maidens without number,
it leads to
- Psalms 45:14
In colorful garments she is led to the king; her virgin companions are brought before you.
- 1 Kings 11:3
He had seven hundred wives of royal birth and three hundred concubines—and his wives turned his heart away.
- 1 Kings 11:1
King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women.
- Psalms 45:9
The daughters of kings are among your honored women; the queen stands at your right hand, adorned with the gold of Ophir.
- 2 Chronicles 11:21
Rehoboam loved Maacah daughter of Absalom more than all his wives and concubines. In all, he had eighteen wives and sixty concubines, and he was the father of twenty-eight sons and sixty daughters.
- Psalms 45:14
Through
Psalms 45:14In colorful garments she is led to the king; her virgin companions are brought before you.
it leads to
- Song of Solomon 8:13
You who dwell in the gardens, my companions are listening for your voice. Let me hear it!
- 2 Corinthians 11:2
I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ.
- Song of Solomon 1:3–5
The fragrance of your perfume is pleasing; your name is like perfume poured out. No wonder the maidens adore you.
- Song of Solomon 8:13
Where this verse is studied
On this page
About Mark

This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Augustine of Hippo, Catena Aurea by Aquinas; Bede, Homilies on the Gospels 1.14; Gregory of Nazianzus, ORATION 30, ON THE SON 10; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Palladius of Antioch, Commentary (church-history corpus); Palladius of Galatia, LAUSIAC HISTORY; Pseudo-Basil, COMMENTARY ON THE PROPHET ISAIAH; Pseudo-Chrysostom, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Mark and Theophylact of Ohrid, Catena Aurea by Aquinas.
