Luke 5:34Meaning & Commentary from the Church Fathers

If you fast for strife and contention, and strike the humble with your fists, why do you fast for Me? This is not the fast I have chosen, says the Lord.’ How is it that, being unaware of the true essence of fasting, you accuse the holy apostles of not fasting in the manner you prescribe? Viewed differently, those enlightened by the new covenant in Christ fast with understanding, humbling themselves before God and voluntarily imposing upon themselves a discipline of labor and abstinence to seek forgiveness for their transgressions or to receive a new spiritual blessing, or even to conquer the law of sin that dwells within their flesh. But this understanding of fasting is foreign to you, O Pharisee! For you have turned away from the heavenly Bridegroom, Christ, the source and teacher of all goodness. Furthermore, the saints indeed fast to quell the desires of the body through self-denial: yet Christ did not need to fast to attain virtue, being divine and free from all passions; His followers also did not require it, for they received grace from Him, grew strong, and performed virtuous acts without fasting. Though He did fast for forty days, it was not to suppress any impulses within Himself, but to exemplify for humanity the practice of temperance. He therefore justifiably defends Himself with the words that the Evangelist subsequently records. He said to them, can you make the sons of the bride's chamber fast while the bridegroom is with them? See how Christ illustrates that they are estranged from the feast, devoid of the joy that comes through Him, and outsiders to the celebration enjoyed by all. The manifestation of our Savior to the world was a momentous feast, spiritually binding humanity to Himself, transforming it into His bride, that she who had long been barren might become fruitful and blessed with abundant progeny. Thus, all who are called by Him through the new proclamation of the gospel are the children of the Bride, not the scribes and Pharisees, who remain shackled to the mere shadow of the law. However, since He once allowed the sons of the bride's chamber not to fast, as a fitting concession for the occasion, because they were participating in a spiritual celebration, He adds...

Matthew opens with the theme of 'sorrow,' whereas Mark and Luke emphasize 'fasting,' but he concludes with the notion of their fasting rather than just mourning. He illustrates that the Lord speaks of a fasting that embodies humility and sorrow. The Lord contrasts a different fasting that elevates the spirit, detached from earthly sustenance, depicted in the parables of the new cloth and new wine. He indicated that this form of fasting is unattainable for those bound by the flesh and preoccupied with worldly concerns, failing to shed their old selves. These parables are echoed in the accounts of the other two evangelists as well. It becomes evident that there is no inconsistency when one considers what others have omitted, whether in terms of words or events, provided that the core meaning remains intact and no discrepancies arise from substituting one form for another.

However, one who is filled with his own virtue welcomes Christ into his home and offers Him a magnificent banquet—namely, the spiritual feast of good works, from which the affluent are deprived, while the humble partake. Consequently, He states that the sons of the wedding feast cannot fast while the Bridegroom is present. The Lord indicated that the sons of the wedding feast, or the sons of the Word, who, through the rebirth of baptism, have earned the right to partake in the divine lineage, cannot fast while the Bridegroom is with them. Of course, we are not prohibited from fasting, which helps to weaken the flesh and curb bodily laziness—this kind of fasting draws us nearer to God! How could the Lord, who Himself observed fasting, deny His disciples the same? He also stated that the spirits of wickedness can only be driven out through fasting and prayer (see Matthew 17:21). Here, He referred to fasting as an old garment, which the Apostle deemed necessary to discard: "Put off the old man and his deeds" (Colossians 3:9), allowing us to don the new man, renewed and sanctified through baptism. All commandments converge on this central idea: not to blend the actions of the old self with the new self, for the outward man engages in the deeds of the flesh, while the inward man (cf. Rom. 7:22), who is born anew, must not mix the old and new works. Instead, clothed in garments that reflect Christ’s purity, he should strive spiritually to emulate Him, for whom he was reborn in the waters of baptism. Therefore, shed the heavy veils that dull the mind, unpleasing to the Bridegroom, as He is displeased with anyone lacking a wedding garment (cf. Matthew 22:12). Only a tranquil spirit, a pure heart, and genuine spiritual love can delight the Bridegroom.

The good Bridegroom is Christ the Lord, who has rejuvenated human nature through the new birth; united with Him, she is freed from the corruption of the flesh. She no longer seeks mortal offspring, for she does not take joy in the anguishes of Eve; she does not seek a spouse tainted by sin nor covet an inheritance from a condemned father. She perceives the decay of her once-desired flesh, realizes it is not true beauty, and sees it marred by vice. What purpose could such a bridegroom serve you, woman? Examine closely, and you will find sores all over his body (cf. Psalm 37:6). Better to recognize the other Bridegroom, clothed in radiance (cf. Psalm 18:6; Psalm 103:2), whose beauty is everlasting. Welcome Him into your spirit; place Him within the sanctuary of your body, as it is written, “Glorify God in your body” (1 Cor. 6:20). Enter His new bridal chamber, behold His heavenly splendor, be clothed in Him, and witness Him seated at the right hand of the Father (cf. Acts 7:55). Rejoice in having such a Bridegroom! He will envelop you in blessings, and sin will not rend your garment.

However, it is also clear that the forces of evil held significant power over those afflicted by non-miraculous evil; thus a greater degree of divine and effective power was necessary to conquer it. What other means or supports exist, if not faith, which was already at work within the Apostles, for achieving the highest degree of divine and effective power? The Lord points to prayer and fasting, stating, ‘This generation can come out by nothing, but by prayer and fasting.’

The outer goodness of any situation is defined by its appropriate placement, timing, and context. When these elements are properly aligned, it reflects the same beauty as adorning a lovely person in exquisite attire. The virtue of beauty, both within and without, is noble, nurtured by Christian wisdom found in the discernment of the elders—insights gained from experience and thoughtful reflections on the lives of the saints illuminated by the Scriptures.

The Lord responded, and His answer was not surprising. Firstly, it is essential to recognize the differing circumstances of these groups, and secondly, to understand how this request aligns with the broader tenets of My teaching—Fasting signifies mourning; when one mourns, thoughts of nourishment are absent, and fasting arises from a sorrow over a loss. As long as I am among them, My disciples have no cause for grief, similar to friends of the bridegroom who celebrate while he is present. The disciples of John can and should fast at this time because their bridegroom is absent, confined in prison. The Pharisees, who refused to align with either John or Jesus, always have justification to fast, although their fasting lacks the value they imagine it possesses in the sight of God. A time will come when My disciples will experience this necessity. However, even during their trials, any external practice must harmonize with other external expressions and the new inner realities. To merely imitate John’s disciples by adjusting one aspect of their way of life would be like patching an old garment, ultimately worsening its condition. Likewise, to emulate the Pharisees and cling strictly to old traditions would mean pouring new wine into an old wineskin, leading to the loss of both the wine and the wineskin. Therefore, everything has its appropriate time and measure. Consequently, the directives of the Pharisees, which imposed their standards upon Jesus, were refuted, prompting His disciples to reflect more deeply on their interactions with the Pharisees and former disciples of John, some of whom were among them. From this moment forward, the scribes and Pharisees recognized that the Lord was not inclined to adhere to their perspectives and regulations; He sought to operate with complete freedom.