Jesus' Explanation of Fasting in Matthew 9:14-17
In Matthew 9:14-17, Jesus addresses the question of why his disciples do not fast, offering an explanation that contrasts his new ministry with older religious practices. The passage begins with John's disciples approaching Jesus, asking, "Why is it that we and the Pharisees fast so often, but Your disciples do not fast?" [1].
Fasting was a significant religious practice in ancient Judaism. The Mosaic Law mandated only one annual fast, on the Day of Atonement [4, 5]. However, during the Babylonian captivity, four additional annual fasts were instituted, and by Jesus' time, public fasts were also proclaimed in times of national humiliation or danger [5]. The Pharisees were known for their frequent fasting, often twice a week [10]. Fasting was understood as an expression of humility, repentance, and a means to seek divine favor [3, 6]. It was also associated with preparing for other spiritual duties, such as prayer [7].
Jesus responds to John's disciples with three analogies. First, he compares his presence to a wedding feast: "Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast" [11]. This analogy highlights the joy and celebration associated with Jesus' presence. John the Baptist himself had used the imagery of a bridegroom for the Messiah [11]. The "bridegroom being taken away" is understood as Jesus' first prediction of his violent death [11]. This suggests that fasting would be appropriate for his disciples during the period of sorrow immediately following his crucifixion, or as a practice in their lives after his death and resurrection [11]. The prophet Zechariah similarly spoke of fasts being turned into days of rejoicing when the "Sun of righteousness shines" [8].
Second, Jesus uses the analogy of patching an old garment with new cloth: "No one sews a patch of unshrunk cloth on an old garment. For the new patch will pull away from the garment, making the tear worse" [9]. This illustrates the incompatibility of trying to fit new practices into old, rigid structures.
Third, he speaks of new wine in old wineskins: "Neither do people pour new wine into old wineskins. Otherwise, the wineskins burst, the wine spills, and the wineskins are ruined. Instead, they pour new wine into new wineskins, and both are preserved" [9]. These two parables, often described as riddles, emphasize the contrast between the new covenant Jesus is establishing and the old covenant, particularly concerning rituals like fasting [9]. The new covenant, while not abolishing the law, requires new practices and cannot be contained within the old forms [9].
The disciples of John the Baptist, like the Pharisees, were accustomed to a lifestyle that included regular fasting [12]. Their question to Jesus arose from observing his disciples' different conduct, possibly even being offended by Jesus and his disciples feasting at Matthew's house [12]. Jesus' explanation subtly proclaims that the Messiah had already arrived, making the traditional reasons for fasting less immediately relevant in his presence [6]. His teaching here aligns with his earlier instruction in Matthew 6:16-18, where he cautioned against hypocritical fasting done for outward show, emphasizing that fasting should be a private act directed toward God [2, 3, 7].
The passage functions as a significant statement about the nature of Jesus' ministry, indicating a shift from the old ways to a new spiritual reality. The presence of the "bridegroom" signifies a time of joy, making mourning (and thus fasting) inappropriate until he is "taken away" [11]. This foreshadows the sorrow of his passion and the subsequent period when fasting would again become a meaningful practice for his followers [11].
Sources
- Matthew “Matthew 9:14 (BSB) — At that time John’s disciples came to Jesus and asked, “Why is it that we and the Pharisees fast so often, but Your disciples do not fast?””
- Matthew “so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. -- Matthew 6:18”
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Fast — The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called "the fast" (Acts 27:9). The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts. (1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Ex. 32:19. (Comp. Jer. 52:6, 7.) (2.) The fast of the fifth month, ke”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Fasts — + One fast only was appointed by the Mosaic law, that on the day of atonement. There is no mention of any other periodical fast in the Old Testament except in (Zechariah 7:1-7; 8:19) From these passages it appears that the Jews, during their captivity, observed four annual fasts,--in the fourth, fifth, seventh and tenth months. + Public fasts were occasionally proclaimed to express national humiliation and to supplicate divine favor. In the case of public danger the proclamation appears to have been accompanied with the blowing of trumpets. (Joel 2:1-15) (See ”
- Matthew (Protestant academic) “Tyndale House on Matthew 9:14: 9:14 fast: Fasting expressed personal humility and repentance (2 Sam 12:16-23; Dan 9:3). It called attention to the national need for repentance (Lev 16:29-31; Neh 9:1) and probably sought to hasten the arrival of the Messiah through purification. The fact that Jesus and his disciples did not fast (Matt 11:18-19) subtly proclaimed that the Messiah had already arrived (see also 6:16).”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 6:16: We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer. I. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it; when the bridegroom is taken away, then shall they fast, Mat 9:15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Chri”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 8:18: The prophet answers the query (Zac 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mat 9:15). So hereafter (Isa 35:10).”
- 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.”
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 9:15: 9:15 wedding guests . . . groom: John the Baptist had also described the Messiah and his disciples in this way (John 3:29), drawing on Old Testament imagery to reveal Jesus’ status (see Matt 25:1-13; Isa 54:5-6). • taken away: This is Jesus’ first prediction of his violent death (see Matt 16:21; 17:12, 22-23; 20:18-19; 26:2, 26-35; Isa 53:8). • then they will fast: Jesus may be referring to the disciples’ sorrow immediately after his crucifixion, or to the disciples’ lifestyle after his death and resurrection (see Acts 9:9; 13:2-3; 14:23; 27:9, 33).”
- Matthew (Baptist/Reformed) “John Gill on Matthew 9:13: Then came to him the disciples of John,.... Of John the Baptist, to whom they had addicted themselves, and by whom they abode: though their master was in prison, and the Messiah was known to be come, yet still they were attached to John, and particularly imitated him in the austerities of his life. These, either hearing of the great entertainment made at Matthew's house for Christ, and his disciples, at which they were offended; or else being moved, and set on by the Pharisees, with whom they were agreed in the business of fasting, came to Christ where he was, and pu”