Church Fathers Commentary Mark 2:18-22

"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 wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but [they put] new wine into fresh wine-skins." — Mark 2:18-22 (ASV)

Glossa Ordinaria: Just as the Master was previously accused before the disciples for keeping company with sinners at their feasts, so now, on the other hand, the disciples are complained about to the Master for their omission of fasts, so that a reason for dissension might arise among them.

Therefore it is said, And the disciples of John and the Pharisees used to fast.

Theophylact of Ohrid: For the disciples of John, being in an imperfect state, continued in Jewish customs.

St. Augustine of Hippo: It may be thought that He added the Pharisees because they joined with the disciples of John in saying this to the Lord, while Matthew relates that the disciples of John alone said it. However, the words that follow further show that those who said it did not speak of themselves, but of others.¹

The text continues: And they came and say unto Him, Why do the disciples... These words show that the guests who were there came to Jesus and had said this same thing to the disciples. Therefore, in using the words "they came," the author is not speaking of the same people of whom it had been said, And the disciples of John and the Pharisees were fasting.

Rather, because the Pharisees and John's disciples were fasting, other people who remembered this came to Jesus. Matthew, then, says, And there came to Him the disciples of John, saying... because the Apostles were also there, and everyone eagerly, as each was able, raised these objections.

St. John Chrysostom: The disciples of John and of the Pharisees, therefore, being jealous of Christ, ask Him if He alone, with His disciples, could conquer in the fight against the passions without abstinence and toil.

The Venerable Bede: John did not drink wine or strong drink because one who lacks power by nature obtains more merit through abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom He could make more pure than those who fast? Christ also fasted, so that He would not break the precept. He ate with sinners so that you might see His grace and acknowledge His power.

The passage continues: And Jesus said unto them, Can the children...

St. Augustine of Hippo: Mark here calls them "children of the nuptials," whom Matthew calls "children of the bridegroom." We understand the "children of the nuptials" to be not only those of the bridegroom but also of the bride.

Pseudo-Chrysostom: He then calls Himself a bridegroom, as if He is about to be betrothed to the Church. For the betrothal is the giving of a pledge—namely, the grace of the Holy Spirit, by which the world came to believe.²

Theophylact of Ohrid: He also calls Himself a bridegroom, not only because He betroths virgin minds to Himself, but also because the time of His first coming is not a time of sorrow or sadness for believers. Nor does it bring toil, but rest.

It is a time without the works of the law, giving rest through baptism, by which we easily obtain salvation without toil. The "sons of the nuptials" or "of the Bridegroom" are the Apostles, because by the grace of God, they are made worthy of every heavenly blessing and partakers of every joy.

Pseudo-Chrysostom: Fellowship with Him, He says, is far removed from all sorrow, adding, As long as they have the bridegroom with them, they cannot fast. Sorrow is for one from whom some good has been taken away; but one who has that good present with him rejoices and is not sad. But to destroy their pride and to show that He did not intend for His own disciples to be licentious, He adds, But the days will come when the bridegroom shall be taken...³

It is as if He said: The time will come when they will show their steadfastness. For when the Bridegroom is taken from them, they will fast out of longing for His return and in order to unite their spirits, cleansed by bodily suffering, to Him. He also shows that there is no necessity for His disciples to fast, since they have with them the Bridegroom of human nature, who everywhere executes the words of God and gives the seed of life.

Furthermore, the sons of the Bridegroom cannot yet be entirely conformed to their Father, the Bridegroom, because they are infants. Considering their infancy, He graciously allows them not to fast. But when the Bridegroom is gone, they will fast out of desire for Him. When they have been made perfect, they will be united to the Bridegroom in marriage and will always feast at the king's banquet.

Theophylact of Ohrid: We must also understand that every person whose works are good is a son of the Bridegroom. He has the Bridegroom with him—that is, Christ—and does not fast, meaning he does no works of repentance, because he does not sin. But when the Bridegroom is taken away by that person's falling into sin, then he fasts and is penitent, so that he may cure his sin.

The Venerable Bede: In a mystical sense, it can be expressed this way: the disciples of John and the Pharisees fast because every person who boasts of the works of the law without faith, who follows the traditions of men, and who receives the preaching of Christ with the physical ear and not with the faith of the heart, remains distant from spiritual goods and wastes away with a fasting soul. But one who is incorporated into the members of Christ by a faithful love cannot fast, because he feasts upon His Body and Blood.

The passage continues: No one seweth a piece of rough, that is, new, cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse.

Pseudo-Chrysostom: It is as if He said: Because these are preachers of the New Testament, it is not possible for them to serve old laws. But you who follow old customs rightly observe the fasts of Moses. For these men, however, who are about to hand down new and wonderful observances to humanity, it is not necessary to follow the old traditions, but to be virtuous in mind. At some point, they will observe fasting along with other virtues. But this fasting is different from the fasting of the law, for the former was one of restraint, while the latter is one of goodwill, done on account of the fervor of the Spirit, whom they cannot yet receive.⁴

Therefore, the passage continues: And no one putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put in new bottles.

The Venerable Bede: He compares His disciples to old bottles, who would burst from spiritual precepts rather than be restrained by them. But they will become new bottles when, after the Lord's ascension, they are renewed by desiring His consolation. Then new wine will come to the new bottles; that is, the fervor of the Holy Spirit will fill the hearts of spiritual people. A teacher must also be careful not to entrust the hidden things of the new mysteries to a soul hardened in old wickedness.

Theophylact of Ohrid: Alternatively, the disciples are compared to old garments on account of the weakness of their minds, upon whom it was not fitting to impose the heavy command of fasting.

The Venerable Bede: Nor was it fitting to sew on a new piece—that is, a portion of doctrine that teaches a general fast from all the joy of temporal delights. For if this is done, the teaching is torn and does not agree with the old part. The new garment represents good works, which are done externally, while the new wine expresses the fervor of faith, hope, and charity, by which we are reformed in our minds.

1. de Con. Evan., ii, 27
2. Vict. Ant. e Cat. in Marc.
3. Vict. Ant. e Cat. in Marc.
4. Vict. Ant. e Cat. in Marc.