Exegetical and Hermeneutical Commentary of Luke 5:35
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
35. the days will come ] Rather, but there will come days.
when the bridegroom shall be taken away from them ] Rather, and when ( A, B, D). Comp. Joh 16:16, “A little while and ye shall not see me.” The verb used aparth occurs nowhere else in the N. T., and clearly hints at a violent end. This is memorable as being the earliest recorded public intimation of His crucifixion, of which a dim hint (“even so shall the Son of man be lifted up”) had been given privately to Nicodemus (Joh 3:14).
then shall they fast ] As we are told that they did, Act 13:2-3. Observe that is not said, ‘then shall ye be able to insist on their fasting.’ The Christian fasts would be voluntary, not compulsory; the result of a felt need, not the observance of a rigid command. Our Lord never entered fully into the subject of fasting, and it is clear that throughout the Bible it is never enjoined as a frequent duty, though it is sanctioned and encouraged as an occasional means of grace. In the Law only one day in the year the Kippur, or Day of Atonement was appointed as a fast (Lev 16:29; Num 29:7). After the exile four annual fasts had arisen, but the prophets do not enjoin them (Zec 7:1-12; Zec 8:19), nor did our Lord in any way approve (or apparently practise) the two weekly fasts of the Pharisees (Luk 18:12). Probably the reason why fasting has never been commanded as a universal and constant duty is that it acts very differently on different temperaments, and according to the testimony of some who have tried it most seriously, acts in some cases as a powerful stimulus to temptation. It is remarkable that the words “ and fasting ” are probably the interpolations of an ascetic bias in Mat 17:21; Mar 9:29; Act 10:30 ; 1Co 7:5, though fasting is implied in Mat 6:16. Fasting is not commanded and is not forbidden. The Christian is free (Rom 14:5), but must, while temperate in all things, do exactly that which he finds most conducive to his spiritual and moral welfare. For now the bridegroom is not taken from us but is with us (Mat 28:20; Heb 13:5-6; Joh 14:16; Joh 16:7).
Fuente: The Cambridge Bible for Schools and Colleges
Luk 5:35
But the days will come when the bridegroom shall be taken away from them
Duties are not to be pressed indiscriminately on all persons and at all times
Our Lord makes fasting a duty, but, nevertheless, He excuses the children of the bridechamber while the bridegroom was with them, and then gives, as one reason for excusing them, the inexpediency of prescribing austerities to those yet young in His religion: it would only be likely to alienate and disgust them, driving them back to what they had abandoned, and thus making the rent worse, even as would the new cloth fastened on the old.
Attend carefully to this. There is all the difference between keeping a duty entirely out of sight, and enjoining it only at a certain stage in Christian experience. Undoubtedly, as a Christian grows in grace he grows fitted for sacrifices, privations, and endurances, which would have quite overcome him if demanded at an earlier point of his career as a believer; and it is not so much Christian prudence as Christian truth to avoid requiring from the young convert what may justly be required from the practised disciple. If our duties grow, as they certainly do, with our Christian age, it is not merely inexpedient, it is actually erroneous, to ask a beginner to perform a task, or to bear a burden, for which he may not have strength till grown into a veteran. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
But the days will come,…. And that in a very little time, as they did:
when the bridegroom shall be taken away from them: as their master, John, was taken away from them, and now in prison, and therefore it was no wonder they mourned and fasted; signifying, that in a short time he, the bridegroom of his church and people, should be taken away by death:
and then they shall fast in those days; mourn, and be humbled, of which fasting was, a sign, for the death of their Lord, and on account of the many afflictions and persecutions they should endure for his sake; [See comments on Mt 9:15].
Fuente: John Gill’s Exposition of the Entire Bible
Then in those days ( ). Here Mr 2:20 has “then in that day,” and Mt 9:15 only “then.”
Fuente: Robertson’s Word Pictures in the New Testament
But the days will come when, etc. [ ] . The A. V. follows a reading which omits kai, and, which is inserted in all the best texts. The thought is broken off. “The days shall come – and when the bridegroom shall be taken away, then shall they fast.” So Rev.
Fuente: Vincent’s Word Studies in the New Testament
1) “But the days will come,” (eleusontai de hemerai) “But the days will arrive,” according to the Divine plan, Mat 9:15.
2) “When the bridegroom shall be taken away from them,” (kai hotan aparthe ap’ auton ho mumphios) “And the time will come when the bridegroom is taken away from them” by violent death, Joh 3:14, from their midst and fellowship, Mat 9:15; Mar 2:20; and sorrow shall overcome them, Luk 24:17; Joh 16:20.
3) “And then shall they fast in those days.” (tote nesteusousin en ekeinais tais hemerais) “And they will fast or mourn in those days,” have reason for fasting, Mar 2:20; Joh 16:6; Joh 16:20; Joh 16:22. Neither here nor elsewhere in the New Testament are Christians commanded to fast, thought it is commended, 1Co 7:5; 2Co 6:5; 2Co 11:27. Though our Lord did not mandate, command, or enjoin it, He did affirm that when voluntarily done it should be sincere, Mat 6:16.
Fuente: Garner-Howes Baptist Commentary
“But the days will come, and when the bridegroom shall be taken away from them, then will they fast in those days.”
But then Jesus comes in with an ominous warning. The words He has spoken confirm that we are to see in the picture of the Bridegroom something significant concerning Jesus. And this is clear in that the Bridegroom, Who was now here, will one day be ‘taken away’ forcibly and then they will have good cause to fast. Jesus knew already from the voice at His baptism that He was called on to fulfil the ministry of the suffering Servant, and this had been confirmed by John’s words, “Behold the Lamb of God, Who takes away the sin of the world” (Joh 1:29). Thus we have here the first indication of His awareness of the brutal end that awaited Him. He knew that He must face suffering on behalf of His people. And then indeed His disciples would fast.
Interestingly the words do not encourage regular fasting. The disciples would indeed sorrow but their sorrow would be turned into joy (Joh 16:20). Thus the need for fasting would quickly pass and would be no more. There is no real encouragement to fasting here. It is not, however forbidden. The point is that it is not required. Those who serve the King are not bound by petty regulations but are concerned with how they can please Him. If they fast it is in order to better serve Him, not because it is necessary for their own spiritual lives, for as regards this He is more than sufficient.
So we have here both Jesus’ testimony to the fact that He is God’s Sent One, over Whom men should rejoice, and with it an indication that He is aware of the future that awaits Him. The cross would not catch Him by surprise (compare Luk 2:35).
This declaration that Jesus has come as the heavenly Bridgroom and is inaugurating a new world is then brought out by two illustrations.
It Is The Time of New Clothing and New Wine (Luk 5:36-39).
By His parable here Jesus is declaring that it is a time of new clothing and new wine. The old must not be supplemented by the new, but the new must replace the old. We are reminded by this of God’s promises to reclothe His people (Zec 3:4-5 compare Mat 22:11-12; and the idea in Eze 16:10-14 with 59-63), and to give them new wine to drink (Isa 25:6 compare Joh 2:1-11).
Fuente: Commentary Series on the Bible by Peter Pett
35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
Ver. 35. And then shall they fast ] This is fulfilled, saith Bellarmine, in our Lent fasts. But this was fulfilled, say we, when Christ was crucified, and the apostles mourned. Papists’ set fasts are mere mock fasts.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
35. ] yea, days when : so , Plato, Gorg. 455 c: , ib. Apol. 23 A: see Hartung, Partikellehre, i. p. 145 f.
Fuente: Henry Alford’s Greek Testament
Luk 5:35 . : Mt. and Mk. place the before in the next clause. Lk.’s arrangement throws more emphasis on : there will come days , and when, etc. The may be explicative (= et quidem , Bornemann), or it may introduce the apodosis. , the subjunctive with in a relative clause referring to a probable future event.
Fuente: The Expositors Greek Testament by Robertson
the days will come = there will come days [for those].
when. All the texts read “and when”, following up the Figure of speech Aposiopesis (App-6), as though the time for revealing the fact of His crucifixion had not yet come.
shall be taken away. Greek. apairo. Occurs only here, and the parallels (Mat 9:15. Mar 2:20) implying a violent death; as “lifted up” in Joh 3:14.
then shall they fast. As they did (Act 13:2, Act 13:3).
Fuente: Companion Bible Notes, Appendices and Graphics
35. ] yea, days when : so , Plato, Gorg. 455 c: , ib. Apol. 23 A: see Hartung, Partikellehre, i. p. 145 f.
Fuente: The Greek Testament
when: Luk 24:17-21, Dan 9:26, Zec 13:7, Joh 12:8, Joh 13:33, Joh 14:3, Joh 14:4, Joh 16:4-7, Joh 16:16-22, Joh 16:28, Joh 17:11-13, Act 1:9, Act 3:21
and: Isa 22:12, Mat 6:17, Mat 6:18, Act 13:2, Act 13:3, Act 14:23, 1Co 7:5, 2Co 11:27
Reciprocal: Mat 25:1 – the bridegroom Luk 17:22 – when
Fuente: The Treasury of Scripture Knowledge
Luk 5:35. See on Mat 9:15. Observe the solemnity of the correct reading.
Fuente: A Popular Commentary on the New Testament
Vers. 33-35. In Luke they are the same parties, particularly the scribes, who continue the conversation, and who allege, in favour of the regular practice of fasting, the example of the disciples of John and of the Pharisees. The scribes express themselves in this manner, because they themselves, as scribes, belong to no party whatever. In Matthew it is the disciples of John who appear all at once in the midst of this scene, and interrogate Jesus in their own name and in that of the Pharisees. In Mark it is the disciples of John and of the Pharisees united who put the question. This difference might easily find its way into the oral tradition, but it is inexplicable on any of the hypotheses which deduce the three texts from one and the same written source, or one of them from another.
Mark says literally: the disciples of John and the Pharisees were fasting; and we may understand that day. Devout persons in Israel fasted, in fact, twice a week (Luk 18:12), on Mondays and Fridays, the days on which it was said that Moses went up Sinai (see Meyer on Mat 6:16); this particular day may have been one or other of these two days. But we may also explain it: fasted habitually. They were fasting persons, addicted to religious observances in which fasting held an important place. It is not easy to decide between these two senses: with the first, there seems less reason for the question; with the second, it conveys a much more serious charge against Jesus, since it refers to His habitual conduct; comp. Luk 7:34, Ye say, He is a glutton and a winebibber (an eater and a drinker). The word , omitted by the Alex., appears to have been taken from Matthew and Mark.
Whether the disciples of John were present or not, it is to their mode of religious reformation that our Lord’s answer more especially applies. As they do not appear to have cherished very kindly feelings towards Jesus (Joh 3:25-26), it is very possible that they were united on this occasion with His avowed adversaries (Matthew).
Jesus compares the days of His presence on the earth to a nuptial feast. The Old Testament had represented the Messianic coming of Jehovah by this figure. If John the Baptist had already uttered the words reported by John (Joh 3:29): He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled,what appropriateness there was in this figure by which He replied to his disciples! Perhaps the Pharisees authorized a departure from the rule respecting fasting during the nuptial weeks. In this case Jesus’ reply would become more striking still. signifies the nuptial chamber, and not the bridegroom (), as Martin, Ostervald, and Crampon translate. The true Greek term to indicate the nuptial friend would have been ; John says: . The expression of the Syn., son of the nuptial chamber, is a Hebraism (comp son of the kingdom, of wisdom, of perdition, etc.). The received reading, Can you make the marriage friends fast? (notwithstanding the joy with which their hearts are full), is preferable to that of the Sinait. and of the Graeco-Latin Codd., Can they fast? which is less forcible, and which is taken from Matthew and Mark. In the midst of this feast of publicans the heart of Jesus is overflowing with joy; it is one of the hours when His earthly life seems to His feeling like a marriage day. But suddenly His countenance becomes overcast; the shadow of a painful vision passes across His brow: The days will come…said He in a solemn tone. At the close of this nuptial week, the bridegroom Himself will be suddenly smitten and cut off; then will come the time of fasting for those who to-day are rejoicing; there will be no necessity to enjoin it. In this striking and poetic answer Jesus evidently announces His violent death. The passive aor. cannot, as Bleek admits, be explained otherwise. This verb and tense indicate a stroke of violence, by which the subject of the verb will be smitten (comp. 1Co 5:2). This saying is parallel to the words found in Joh 2:19, Destroy this temple; and Luk 3:14, As Moses lifted up the serpent, so must the Son of man be lifted up. The fasting which Jesus here opposes to the prescribed fasting practised in Israel is neither a state of purely inward grief, a moral fast, in moments of spiritual depression, nor, as Neander thought, the life of privation and sacrifice to which the apostles would inevitably be exposed after the departure of their Master; it is indeed, according to the context, fasting in the proper sense of the term. Fasting has always been practised in the Church at certain solemn seasons, but it is not a rite imposed on it from without, but the expression of a sentiment of real grief. It proceeds from the sorrow which the Church feels in the absence of its Head, and is designed to lend intensity to its prayers, and to ensure with greater certainty that assistance of Jesus which alone can supply the place of His visible presence (comp. Mar 9:29 (?); Act 13:2-3; Act 14:23).
This remarkable saying was preserved with literal exactness in the tradition; accordingly we find it in identical words in the three Syn. It proves, first, that from the earliest period of His ministry Jesus regarded Himself as the Messiah; next, that He identified His coming with that of Jehovah, the husband of Israel and of makind (Hos 2:19); lastly, that at that time He already foresaw and announced His violent death. It is an error, therefore, to oppose, on these three points, the fourth Gospel to the other three.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 35
That is, when Jesus, whom he had in the Luke 5:34 represented as a bridegroom, shall be taken away from his disciples.