And the disciples of John and the Pharisees used to fast. And they come and say to him: Why do the disciples of John and of the Pharisees fast; but thy disciples do not fast?
και ησαν οι μαθηται ιωαννου και οι των φαρισαιων νηστευοντες και ερχονται και λεγουσιν αυτω δια τι οι μαθηται ιωαννου και οι των φαρισαιων νηστευουσιν οι δε σοι μαθηται ου νηστευουσιν
6 Church Fathers comment on this verse
The followers of John, despite their shortcomings, adhered to Jewish traditions. Consequently, a number of individuals who approached Christ criticized Him for not observing fasting practices in the same manner as His disciples.
The Gospel of Matthew recounts that the disciples of John approached Jesus, asking, “Why do we and the Pharisees fast frequently?” In a similar vein, Mark records it as, “The disciples of John and the Pharisees were fasting. They come to Him and say, ‘Why do the disciples of John and the Pharisees fast?’” Mark’s initial mention of the Pharisees suggests that they, alongside John’s disciples, posed the question, although Matthew focuses solely on John’s followers. Mark’s wording may indicate that some spoke on behalf of others. Those who were celebrating approached Jesus to discuss how John’s disciples and the Pharisees were observing fasting.
Their intent was not to inquire about themselves but to inform Him about the fasting practices of others: “The disciples of John and the Pharisees are fasting.” If we postulate that they were also fasting, it leads to the conclusion that these individuals, who were being tested, queried, “Why do the disciples of John and the Pharisees fast, but Your disciples do not fast?” This notion is further supported by Luke, who recounts the response to the Lord from sinners and the marginalized: “They said to Him, ‘Why do the disciples of John fast often and pray, and so do the Pharisees, but Your disciples eat and drink?’” If we accept Mark’s depiction that the feast-goers were questioning, then Matthew’s account of John's disciples approaching Him with the question illustrates a collective experience, suggesting they were indeed present at the feast. Each of the three Evangelists presents the story with unique details, yet they remain consistent with the truth.
Do not confine the benefits of fasting merely to refraining from food, as authentic fasting is rooted in the liberation from sinful actions. Release all ties to wickedness, pardon the offenses of your neighbor, and forgive his financial obligations.
True self-denial originates in the heart, not through the desire for physical sustenance or for the thirst for material liquid, but through the yearning to receive the Word of the Lord. For it is written, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4; Luke 4:4). Thus, the children of the altar, while the Bridegroom is present among them, are unable to fast.
Embarrassed by this response, they seek to retaliate against both the teacher and His followers by condemning them for the apparent laxity in His teachings. They argue that with such leniency towards sinners, they themselves do not distinguish themselves in their fasting or prayers. Fasting and prayer are foundational practices for cleansing from sin and achieving holiness, yet these practices hold little significance for them. To further bolster their argument, the Pharisees invite John's disciples, who happen to be present, to join them and, citing the esteemed example of John, as well as their own conduct—reflecting on the people whom Jesus humbles—pose a question to Him: Why do your disciples not fast and pray like we do, or like John’s disciples?
The Lord responds to this inquiry, and there is nothing surprising about His answer. First, it is important to acknowledge the differing states of these disciples. Second, one must understand how this particular requirement aligns with the broader principles of My teaching—Fasting represents a state of mourning; during grief, food loses its appeal, stemming from a sorrow for the absence of something valued. My disciples have no cause for mourning while I am among them, akin to the friends of the bridegroom who rejoice in his presence. The disciples of John, however, can and should fast now, as their bridegroom is absent (he is imprisoned). The Pharisees, who refuse to align themselves with either John or Jesus, perpetually have a reason to fast; however, their fasting lacks the significance they attribute to it in God’s sight. A different approach will be required when the time for My disciples to experience trials arrives. Even then, when tribulation begins, this practice must coexist with other external customs and new internal principles. To merely follow John’s disciples would be akin to mending an old garment with a new patch, which only exacerbates the wear. Similarly, adhering strictly to the Pharisees’ traditions would result in pouring new wine into old wineskins, ultimately ruining both the wine and the skins. Therefore, everything has its appointed season and measure. Consequently, the Pharisees’ prescriptions, which sought to impose their standards on Jesus, were again dismissed, prompting the Lord's disciples to more clearly evaluate their relationship with both the Pharisees and John’s followers, from whom some of them originated. From that moment, the scribes and Pharisees recognized that the Lord was not inclined to conform to their expectations or rules; rather, He intended to act with total autonomy.
After facing defeat in their efforts, the Pharisees shift their criticism towards Jesus' disciples, questioning their lack of fasting. The inquiry posed by John's followers regarding why Jesus' disciples do not fast, along with the response to it, is chronicled by the Evangelist Luke, who notes that this criticism originated from the Pharisees and scribes (Luke 5:33). Meanwhile, the Evangelists Matthew and Mark attribute the question to John’s disciples, with Matthew noting it specifically (Matt. 9:14) and Mark identifying both John's disciples and the Pharisees.
It is clear that alongside the Pharisees, there were also disciples of John the Baptist present. John was known for his rigorous fasting, and his followers were accustomed to this practice. Similarly, the Pharisees adhered to the established fasts dictated by both scripture and tradition. However, the disciples of Jesus did not engage in fasting. As mentioned earlier, the followers of John harbored jealousy towards the growing recognition of Jesus; they still viewed their master as superior to Him, fostering a sense of hostility. In this context, it was easy for the Pharisees to highlight to John’s disciples that neither Jesus nor His followers partook in fasting. This provoked a discussion centered on fasting, likely initiated by the Pharisees and echoed by John’s disciples, who may have reiterated the same question after the Pharisees did.
Thus, the apparent differences in the Gospel accounts can be understood. The Evangelist Matthew and the Apostle Peter, whose teachings Mark recorded, emphasized the inquiry from John’s disciples, omitting the Pharisees' query, while the Evangelist Luke, gathering accounts from various witnesses, focused solely on the Pharisees' question, which serves as a continuation of their earlier discourse.
To understand why the disciples of the Lord did not engage in fasting, one can refer to the closely related response found in Matthew 9:4-17 and the accompanying commentary on those verses.
Passages read together with this verse.
Greek text, 31 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS