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Mark 2:20

in Mark 2

But the time will come when the bridegroom will be taken from them; then they will fast.

BSB

The same verse in ASV and KJV

ASV

But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.

KJV

But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

This verse in Mark 2

Commentary

10 notes on this verse
Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: "When the bridegroom shall be taken away from them, in those days shall they fast." In these days, therefore, He was taken from us by the Jews, falsely so named, and fastened to the cross, and "was numbered among the transgressors."

This site's exposition

disciples of John and of the Pharisees used to fast

on Mark 2:18-20

Fasting was the visible mark of a certain kind of piety, and the question assumes Jesus's disciples fall short of it, but Jesus answers with a wedding image instead of a rule, can the children of the bridechamber fast while the bridegroom is with them. He names himself the bridegroom, a claim with messianic overtones drawn from Isaiah and Hosea's marriage language for God and Israel, and he predicts his own removal plainly, the days will come when the bridegroom shall be taken away, an early note of the cross long before Peter's confession at 8:29. The bench reads the saying as timing rather than abolition, fasting proper to absence and grief, not owed while the bridegroom himself is present at the table.

The record, by era

The Church Fathers1 voice

A commentator

Pseudo-Chrysostom

Catena Aurea by Aquinas · Written before 500.

proposed

(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.

The Medieval Church2 voices

A commentator

Theophylact of Ohrid

Commentary on Mark · Written before 1107.

proposed

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 …

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

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

But the days will come,.... As they were in some sense now come to the disciples of John, their master being taken up by Herod, and confined in prison, and so it was a mourning time with them: when the bridegroom shall be taken away from them, and then shall they fast in those days: referring to the time of the sufferings and death of Christ, which would be, and was a sorrowful season to his disciples.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

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.
3 more voices on this verse

The Nineteenth Century3 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

In those days - But instead of εν εκειναις ταις ἡμεραις, many of the best MSS. and versions read, εν εκεινῃ τῃ ἡμερᾳ, in that day; viz. the day in which Jesus Christ should be delivered up to the Jews and Gentiles. Mill and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading.
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."
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 2:18-28

On 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

16 Greek words

Every 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.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each 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

    Revelation 19:7

    Let us rejoice and be glad and give Him the glory. For the marriage of the Lamb has come, and His bride has made herself ready.

    it leads to

    • Revelation 21:2

      I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

      Reached by 2 separate paths from here.

    • Revelation 21:9

      Then one of the seven angels with the seven bowls full of the seven final plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.”

    • Revelation 19:9

      Then the angel told me to write, “Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.”

    • 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.

    • Matthew 22:2

      “The kingdom of heaven is like a king who prepared a wedding banquet for his son.

  • Through

    Isaiah 54:5

    For your husband is your Maker—the LORD of Hosts is His name—the Holy One of Israel is your Redeemer; He is called the God of all the earth.

    it leads to

    • Ephesians 5:25–27

      Husbands, love your wives, just as Christ loved the church and gave Himself up for her

    • Hosea 2:19–20

      So I will betroth you to Me forever; I will betroth you in righteousness and justice, in loving devotion and compassion.

    • 2 Corinthians 11:2–3

      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.

Where this verse is studied

About Mark

Christ in the Storm on the Sea of Galilee, Rembrandt, 1633. Public domain.
Christ in the Storm on the Sea of Galilee, Rembrandt, 1633. Public domain.
This page draws on 9 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Apostolic Constitutions, Constitutions of the Holy Apostles Book 5; 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; Pseudo-Chrysostom, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Mark and Theophylact of Ohrid, Catena Aurea by Aquinas.