Jesus' Disciples Not Fasting: A New Covenant Perspective

Jesus' disciples were criticized for not fasting, unlike the disciples of John and the Pharisees ^[1]. Jesus responded by explaining that his presence with his disciples made fasting inappropriate, likening his relationship with them to a wedding celebration where fasting is not expected ^[6].

The issue of fasting is closely tied to the distinction between the old and new covenants. Jesus introduced a new era with his ministry, teaching, and miracles, rendering old practices like frequent fasting obsolete ^[3]. The new covenant, instituted by Jesus, is characterized by the forgiveness of sins through his sacrificial death, as referenced in the Lord's Supper ^[5].

In Mark 2:21-22, Jesus uses the metaphors of a new patch on old cloth and new wine in old wineskins to illustrate the incompatibility of old covenant practices with the new covenant he was establishing. The new covenant requires new practices, and the old wineskins of traditional fasting are not suitable for the new wine of the Gospel ^[11].

The early Christian community continued to practice fasting, but its significance and context changed under the new covenant. Fasting became associated with specific occasions such as ordination of ministers, approaching danger, and public calamities ^[2]. The new covenant emphasizes faith in God's promises and endurance through difficulties, as exemplified by the heroes of faith in Hebrews 11 ^[9].

Reformed theologians like John Calvin understood the new covenant to be a spiritual reality that superseded the old covenant's external practices. Calvin noted that the terrestrial promises given to the Jewish nation were always subordinate to the spiritual promise ^[4]. Similarly, Charles Hodge emphasized that the covenant of grace subsists between God and the visible Church, comprising both fruitful and withered branches ^[7].

The patristic tradition also grappled with the implications of the new covenant. Clement and others acknowledged that God's covenant with humanity was being renewed, with a new heart and spirit being given ^[8]. Augustine distinguished between carnal and spiritual disciples, noting that even those who partake in divine sacraments can remain carnal if they savor and hope for carnal things ^[10].

The Lord's Supper, instituted by Jesus, is a central aspect of the new covenant, symbolizing the forgiveness of sins through his blood ^{[5, 12]}. The new covenant is not merely a continuation of the old but a fulfillment and transformation of it, rendering some old practices obsolete while introducing new ones.

The distinction between the old and new covenants is not merely a matter of historical development but a theological reality that shapes Christian practice. The new covenant, with its emphasis on faith, forgiveness, and the presence of Christ, recontextualizes practices like fasting, making them secondary to the celebration of the Lord's Supper and the life of faith ^{[3, 5]}.

The early Christian understanding of fasting and the new covenant was shaped by Jesus' teachings and the apostolic tradition. As the Church developed, the practice of fasting continued but was adapted to the new covenant context, focusing on occasions of special need or devotion ^[2].

Sources

Mark “John’s disciples and the Pharisees were fasting, and they came and asked him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples don’t fast?” -- Mark 2:18”
Torrey's Topical Textbook “Torrey's Topical Textbook: Fasting — Spirit of, explained -- Isa 58:6,7. Not to be made a subject of display -- Mt 6:16-18. Should be to God -- Zec 7:5; Mt 6:18. For the chastening of the soul -- Ps 69:10. For the humbling of the soul -- Ps 35:13. Observed on occasions of Judgments of God. -- Joe 1:14; 2:12. Public calamities. -- 2Sa 1:12. Afflictions of the Church. -- Lu 5:33-35. Afflictions of others. -- Ps 35:13; Da 6:18. Private afflictions. -- 2Sa 12:16. Approaching danger. -- Es 4:16. Ordination of ministers. -- Ac 13:3; 14:23. Accompanied by Prayer. -- Ezr 8:23; Da 9:3. Confession of si”
Matthew (Protestant academic) “Tyndale House on Matthew 9:16: 9:16-17 These riddle-like parables contrast the new covenant that Jesus has established (26:26-29) with the old covenant, especially in relation to such rituals as fasting. Jesus consummates, but does not abolish, the law (5:17-20; see Gal 2:21; 5:4). Yet the new covenant requires new practices.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: place a manifest indication of favour before his eye, added the promise of possession of the land of Canaan. In the same way we should understand all the terrestrial promises which were given to the Jewish nation, the spiritual promise, as the head to which the others bore reference, always holding the first place. Having handled this subject fully when treating of the difference between the old and the new dispensations, I now only glance at it. 12. Under the appellation of children the difference they observe is this, that the ch”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:25: 11:25 After supper might suggest that the main meal separated the breaking of the bread from the drinking of the cup (see Luke 22:20). • The new covenant is God’s promise to forgive sins because of the sacrificial death of Jesus (cp. Jer 31:31-34; 32:40; Luke 22:20; Heb 7:22; 8:8-10; 9:15; 10:12-18; 12:24; 13:20). The blood of a sacrifice confirmed an agreement or covenant (see Exod 24:8; Zech 9:11; Heb 9:12; 13:20; cp. Rom 3:25; 5:9).”
Mark (Nonconformist/Puritan) “Matthew Henry on Mark 2:18: Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out. I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week (Luk 18:12), and probably the disciples of John did so too; and, it should seem, this very day, when Christ and his disciples were feasting in Levi's house, was”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: an external profession of the doctrines of the Gospel, and subjection to the laws and ordinances of Christ, appear as a society separated from the world, and dedicated to God and his service. In this view, in the present imperfect state, the Church comprehends branches that are withered, as well as those that bear fruit. Now the covenant of grace subsists between the blessed God and the Church, as such a visible Society, 567 567 To this sentence Mr. Blair appends the following note: “In no other way can we conceive the covenant to subsist”
Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XXXIII.--WHOSOEVER CONFESSES THAT ONE GOD IS THE AUTHOR OF BOTH TESTAMENTS, AND DILIGENTLY READS THE SCRIPTURES IN COMPANY WITH THE PRESBYTERS OF THE CHURCH, IS A TRUE SPIRITUAL DISCIPLE; AND HE (part 10): them who declare that God would make a new covenant(26) with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;" and again, "And remember ye not the things of old: behold, I 511 make new things which shall now arise, and ye shall know”
Hebrews (Protestant academic) “Tyndale House on Hebrews 11:39: 11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • would not reach perfection: See stud”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 14.--22. It is to no purpose, then, that they say to us, "If you acknowledge our baptism, what do we lack that should make you suppose that we ought to think seriously of joining your communion? (part 2): such a nature in this life, that, although they have partaken of such divine sacraments as were appointed for the dispensation under which they lived, they yet savor of carnal things, and hope for and desire carnal things from God, whether in this life or afterwards, they are yet carnal. But the Church, which is the people of God”
Mark (Protestant academic) “Tyndale House on Mark 2:21: 2:21-22 Old customs of the old covenant are incompatible with the new arrival of God’s Kingdom. Common experience shows that an unshrunken new patch sewn on old clothing will tear the old cloth as it shrinks. Similarly, brittle old wineskins will burst when new wine ferments in them. Jesus’ meaning was that the fasting of the old cannot mix with the feasting of the new.”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11:24: After the same manner also he took the cup,.... That is, off from the table, or out of the hands of the master of the house, and blessed or gave thanks, as he did before when he took the bread; see Mat 26:27, "when he had supped"; the Syriac, Arabic, and Ethiopic versions, read, "when they had supped"; which give a true sense, though not a literal translation; for both Christ and his disciples had supped, having both eaten the passover supper, and the bread, the principal part in the Lord's supper, when he took the cup, gave thanks, and gave it to them: sayi”

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