12.-Fasting and Feasting
“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? 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. But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day. No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. And no man putteth new wine into old wine-skins: else the wine will burst the skins, and the wine perisheth, and the skins; but they put new wine into fresh wine-skins” (2:18-22, R.V.).
(Note: “is poured out,” J.N.D. “is lost,” W.K.)
There seems no sufficient ground to doubt that this question was put to the Lord in the house of Levi, nor that it arose while the feast was still in progress. The previous question related to the relative respectability of the assembly in the house of the tax-gatherer, where Jesus attended as the invited and honored guest. The present question referred to the purpose for which the company was assembled. It was as if they had inquired with some display of zealous piety, Is this a time for eating and drinking and feasting? feebly imitating the indignant question Elisha put to Gehazi, “Is it a time to receive money, and to receive garments, and olive-yards and vineyards, and sheep and oxen, and men-servants and maid-servants?” But unlike Elisha, the zeal of the questioners was without knowledge. The wisdom, however, of the Prophet whom God had raised up “like unto Moses” made the manifested ignorance of this inquiry the occasion for instruction to all.
The questioners in this case embraced John the Baptist's disciples and the Pharisees. John himself was at this time in prison (Mark 1:1414Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, (Mark 1:14)), but his followers remained as a distinct body during this and some part, at any rate, of the Lord's ministry (Matt. 11:2; 14:122Now when John had heard in the prison the works of Christ, he sent two of his disciples, (Matthew 11:2)
12And his disciples came, and took up the body, and buried it, and went and told Jesus. (Matthew 14:12); John 3:2525Then there arose a question between some of John's disciples and the Jews about purifying. (John 3:25)), and even subsequently (Acts 19:1-41And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. (Acts 19:1‑4)). They were taught by John to pray and to make supplications (Luke 5:33; 11:133And 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? (Luke 5:33)
1And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. (Luke 11:1)), and as their master came eating no bread nor drinking wine (Luke 7:3333For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. (Luke 7:33)), so they used often to fast, imitating his austerities. In this they were in unison with the Pharisees, for was it not the proud boast of one of them that he fasted twice in the week (Luke 18:1212I fast twice in the week, I give tithes of all that I possess. (Luke 18:12))? They were on this occasion accompanied therefore by the Pharisees, though, as Matthew tells us, they were the actual spokesmen. “Then come to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not” (Matt. 9:1111And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? (Matthew 9:11))?
THE OCCASION OF THE QUESTION
We are not informed in the Gospels why this question was laid before the Lord. But it can hardly be supposed that on the part of the Pharisees there was a sincere desire for instruction. The publicans were entering the kingdom of God (Matt. 21:3131Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. (Matthew 21:31)), but they were not desirous of learning its principles. They were probably hoping that some word of His might form a basis of attack. On the other hand it is easy to conceive that the disciples of the Baptist might have been presenting to the Lord what was really an insuperable spiritual difficulty to them, founded upon the striking contrast between John and Jesus, which their imperfect knowledge could not reconcile. John the Baptist came neither eating bread nor drinking wine; the Son of man came eating and drinking. Who was right?
The disciples of John had every confidence in their master. Though he wrought no miracles, they regarded him, and rightly so, as the prophet of the Highest, the forerunner of the Messiah. They were profoundly convinced of the justice of his stern denunciations of the evils prevailing in every social class at that time, though now, in the strange providence of God that voice of testimony was silent in the prison of the oppressor. They believed that the ax was laid at the root of the tree, and everything was ready for the baptism of the fire of Jehovah's judgment (Matt. 3:11, 1211I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. (Matthew 3:11‑12)). They repented; and was not fasting fruit worthy of repentance? John fasted, and should not the disciples be as their master?
But more than this they were not without the support of scriptural example and precept for the association of fasting with the introduction of the kingdom of Messiah. Truly this support existed more in their own fancies than in reality, but such is often the case in the history of spiritual difficulties. They would remember the long fast of Moses on the occasion of the giving of the law, and of Elijah, in whose spirit John had come, in the days of the restoration of the law. When Zechariah prophesied of the fountain to be opened for sin and uncleanness, and of the deliverance of Jerusalem from the oppression of the Gentiles, did he not prophesy that in that day there should be a great mourning in Jerusalem? The whole land should mourn, every family apart (Zech. 12:9-13:19And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 10And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 11In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14All the families that remain, every family apart, and their wives apart. 1In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. (Zechariah 12:9‑13:1)). Joel also, in view of the imminence of the day of Jehovah, calls the people to fasting and to prayer: “Sanctify a fast, call a solemn assembly, gather the old men and all the inhabitants of the land unto the house of the LORD your God, and cry unto the LORD” (Joel 1:14; 2:1514Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, (Joel 1:14)
15Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: (Joel 2:15)).
These and other scriptures in connection with the introduction of the kingdom, which they believed to be at hand, might well cause them to wonder when they saw a feast not a fast proclaimed, and sanctioned by the presence of Jesus Himself, while sinners were not cut off in judgment but made welcome at this feast which was proceeding at the very time of one of their own fasts. What was the explanation? They sought instruction of the great Prophet of wisdom. “Why do John's disciples and the disciples of the Pharisees fast, but thy disciples fast not?”
THE TERMS OF THE ANSWER
The solution of their difficulty was simple, and in like manner all our difficulties vanish as the light of God shines upon them. They had fallen into the common error of thinking of the coming kingdom and of forgetting that the King was already present with them. They were absorbed with the adjustment of the Bridegroom's affairs, and overlooking the Bridegroom Himself. They were full of the sense of their own guilt as sinners, and ignorant of the presence of the Savior of sinners. There is a time to fast and a time to feast. The question really was which of these was seasonable, and this the Lord settles in His own inimitable way, revealing the truth concerning Himself in simple and homely figures such as all might understand.
He was among them as One to serve them all in love, not in the majesty of His might to condemn; with the branch of olive, not with the rod of iron; as the Bridegroom, not as the Judge. “Can,” said He, “the sons of the bride-chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom shall have been taken away from them, and then will they fast in that day.”
It was clearly incongruous for there to be, from whatever motive, fasting in the presence of a bridegroom. The nuptial season is, by common consent, one associated with joy, from the days of Adam and Eve in Eden. And the disciples of John had to learn that the Lord Jesus was presenting Himself to the daughter of Zion in the character of her Bridegroom, come to betroth Himself to her “in righteousness and in judgment, and in loving-kindness and in mercies,” according to the spirit of the prophecies of Hosea. God had raised up a Horn of salvation for His people; was it therefore a day for a man to afflict his soul, to bow his head like a bulrush, to cover himself with sackcloth and ashes? Was not the “Magnificat” of Mary (Luke 1:46-5546And Mary said, My soul doth magnify the Lord, 47And my spirit hath rejoiced in God my Saviour. 48For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49For he that is mighty hath done to me great things; and holy is his name. 50And his mercy is on them that fear him from generation to generation. 51He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. 52He hath put down the mighty from their seats, and exalted them of low degree. 53He hath filled the hungry with good things; and the rich he hath sent empty away. 54He hath holpen his servant Israel, in remembrance of his mercy; 55As he spake to our fathers, to Abraham, and to his seed for ever. (Luke 1:46‑55)) more suitable to their lips than the Lamentations of Jeremiah, since the Servant of Jehovah was in their midst—He who had come to give a garland for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness (Isa. 61:33To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. (Isaiah 61:3))?
There is reason to think that these men had heard this figure of the Bridegroom applied to the Messiah on a previous occasion. They spoke to John with reference to the numbers of persons whom they saw coming to Jesus. John showed them that he was aware that this was, and must he, the case, saying also in explanation, “He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice; this my joy therefore is fulfilled. He must increase, but I must decrease” (John 3:29, 3029He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. 30He must increase, but I must decrease. (John 3:29‑30)). The Baptist compared himself to the friend of the Bridegroom, showing that he was conscious that Jesus was present in that character though he himself was His friend, rather than of the bride. For like Moses upon Pisgah, he discerned the promised kingdom and its glories near at hand, yet not for him. Like aged Simeon he would depart, having seen the King in His beauty.
The Lord now confirmed the application of this prophetic figure by John, their master, to Himself, as if to awaken a sense of allegiance to Him as the Bridegroom of Israel. Had not John pointed to Him, saying to them, “Behold the Lamb of God"? But they had not responded. Had he not spoken of Him as the Bridegroom? But still they fasted and prayed and held aloof from Him to whom John witnessed. The Lord did not definitely call them to follow Him as He called Peter and Andrew, James and John, and Levi the publican, for they lacked that appreciation of Himself which would have impelled them to instant obedience. But He set before them that truth concerning Himself which, when received by faith, would inevitably draw them unto Him.
AN OCCASION FOR FASTING TO COME
While the disciples of the Lord had at that time adequate reasons for rejoicing, inasmuch as the Hope of Israel was with them, the days would darken again before the millennial dawn. The Bridegroom would be taken away; then they would have reason to fast. Thus did the Lord, early in His ministry, intimate to His own, in veiled but significant language, that He must be removed from their midst, and, in consequence, a sorrow should fill their hearts which would be turned into joy only at His second coming (see John 16:17-2217Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. (John 16:17‑22)).
The coming days, characterized by the absence of the Bridegroom, are strictly those which immediately precede His public appearing for the blessing of Israel and the nations generally. Those will be days of unparalleled tribulation for the Jews, of such an intensely violent nature that if they were protracted none could be saved (Matt. 24:21, 2221For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. (Matthew 24:21‑22)). Then the faithful ones might well fast.
So the Lord instructs them subsequently in more definite terms (Mark 13), but here imparts so much of the truth as was needful to meet the difficulty raised. The Lord was with them, and in this they were authorized to rejoice, as they would be constrained to do by the affections of their hearts towards Him.
The Lord did not condemn fasting as a practice. He instructed His disciples that it should be undertaken in secret, as before God, rather than before men (Matt. 6:16-1816Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17But thou, when thou fastest, anoint thine head, and wash thy face; 18That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. (Matthew 6:16‑18)). It was to be united with prayer for the effectual expulsion of unclean spirits in certain cases (Mark 9:2929And he said unto them, This kind can come forth by nothing, but by prayer and fasting. (Mark 9:29)). There was a season of prayer and fasting in the early church when Paul and Barnabas went forth on their first missionary tour (Acts 13:33And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:3)). Nothing in scripture appears to warrant the present general abandonment of the practice by Christians, though indeed there is a sense in which we may say the Lord is still with us (Matt. 28:2020Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:20)). Self-denial in the spirit of Nazariteship, of which food-fasting is but a single phase, should, however, be practiced by the believer habitually and not only on special occasions.
Fasting appears to be expressive of an occupation of the spiritual nature with heavenly subjects to such an intense degree that the instinctive cravings of the physical nature for food and relaxation are disregarded or unheeded for the time. In its purest form therefore fasting is involuntary. It is surely needless to say that the perfunctory or the Pharisaic fast is valueless before God.
THE OLD AND NEW CONTRASTED
The Lord, in taking up the question of the apparent incongruity between His disciples and John's, used it as an occasion for general instruction as to the contrast in principle between the dispensation that was passing away and that which was about to come. That was old; this was new. The two differed in nature and character—both externally and internally. This essential contrast the Lord placed before them in the simple and homely metaphors of the cloth and the wine, with the absence of affinity between new and old in both cases. “No man seweth a piece of undressed [unmilled] cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. And no man putteth new wine into old wine-skins: else the wine will burst the skins, and the wine perisheth, and the skins; but new wine must be put into fresh wine-skins.”
In the first case a worn-out and torn garment is rendered still more unserviceable by a patch of new cloth—the newness itself causing a further breach. In like manner, unless new wine is put into fresh unused skins (or leather bottles) the skins burst and both the wine and the skins are lost.
The joys of the promised kingdom are associated in the prophets with the introduction of what is absolutely new and created of God, not with the rehabilitation of the old things. Thus we read in Isaiah, “Behold, I create new heavens and a new earth: and the former things shall not be remembered, nor come into mind. But be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying” (Isa. 65:17-1917For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. 18But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. 19And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. (Isaiah 65:17‑19)). Nothing can be newer than a created thing. And the principle is true in Christianity, even as it will be in the coming millennial day. “If any man is in Christ, there is a new creation; the old things are passed away; behold, all things are become new” (2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17)).
The dispensational truths underlying the emblems of the cloth and the wine are fully revealed in subsequent parts of the New Testament. That outward righteousness which is of the law is replaced by that which is of faith. And the joys of the “vine of the earth” give way to those of the “True Vine,” who bestows the inward power and comfort of the Holy Ghost, a source of joy of which no one can rob us. Romans, Galatians, and Hebrews particularly deal with these contrasts.
“It is not possible to attach the spiritual power of Christianity to the carnal ceremonies which human nature loves, because it can make of them a religion without a new life, and without the conscience being touched. The unconverted man, if he wishes, may thus do as much good as the converted man. No, the new wine must be kept in new bottles: it is important for us to remember it. The dispensation was changed, a new order was coming in, and all was altered; the nature of the things was different—they could not exist at the same time; fleshly ceremonies and the power of the Holy Ghost could never go together. Think of it, Christians! Christianity has tried to embellish itself with these ceremonies, and often even under pagan forms; and what has it become? It has adapted itself to the world of which these forms were the rudiments, and has become really pagan, and its true spirituality can hardly be found at all.”
[W. J. H.]