Luke 5 33

Luke 5:33 kjv

And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?

Luke 5:33 nkjv

Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"

Luke 5:33 niv

They said to him, "John's disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking."

Luke 5:33 esv

And they said to him, "The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink."

Luke 5:33 nlt

One day some people said to Jesus, "John the Baptist's disciples fast and pray regularly, and so do the disciples of the Pharisees. Why are your disciples always eating and drinking?"

Luke 5 verses

Luke 5 33 Meaning

Luke 5:33 captures a moment of theological contrast, where the established religious practices of fasting and prayer, upheld by John the Baptist's disciples and the Pharisees, are set against the joyful conduct of Jesus' disciples, who are seen eating and drinking. The verse points to the essential difference between the somber expectation of a coming Messiah, marked by repentance and self-denial, and the joyous reality of the Messiah's present arrival. It sets the stage for Jesus' subsequent explanation that His presence brings a time for celebration, not mourning, thus challenging traditional religious paradigms.

Luke 5 33 Context

Luke 5:33 is part of a larger section (5:27-39) where Jesus demonstrates His authority to call the outcast (Levi, a tax collector), forgive sins, and introduce a new understanding of God's kingdom. The preceding verses (5:29-32) describe Jesus eating with tax collectors and "sinners" at Levi's house, an action that provokes the initial question from the Pharisees and scribes about why Jesus associates with such people, instead of the righteous. This verse then continues their line of questioning, shifting focus to the observed behavior of Jesus' disciples regarding fasting. The question about fasting is thus a direct extension of the criticism of Jesus' social interactions, both challenging His choice of companions and His disciples' unconventional spiritual practices, particularly their perceived lack of piety through not fasting. The parables of the new cloth and new wineskins (5:36-39) immediately follow, providing Jesus' theological explanation for why the new realities He brings cannot simply be patched onto or contained within old structures and practices.

Luke 5 33 Word analysis

• And (καὶ - kai): Connects this question directly to the previous criticism, indicating a continuing challenge from the same groups.

• They said (ἔλεγον - elegon): Imperfect tense, suggesting a continuous or repeated action, indicating an ongoing conversation or a sustained posture of questioning from the Pharisees and scribes. It wasn't a one-off query but part of a persistent inquiry.

• to Him (πρὸς αὐτόν - pros auton): Directly to Jesus, underscoring that the challenge is leveled at Him, even if it concerns His disciples.

• The disciples of John (Οἱ μαθηταὶ Ἰωάννου - Hoi mathētai Iōannou): Refers to the followers of John the Baptist, known for their asceticism, fasting, and commitment to repentance (Matt 3:4; Lk 1:80). Their inclusion in the question adds weight and legitimacy to the critique, as they represent a respected, albeit strict, spiritual path.

• and of the Pharisees (καὶ τῶν Φαρισαίων - kai tōn Pharisaiōn): The Pharisees were a Jewish religious sect known for their zealous adherence to the Law and oral traditions. They fasted regularly, often twice a week (Mondays and Thursdays), beyond what the Mosaic Law prescribed (Lev 16:29; Num 29:7; Zech 8:19).

• fast often (πυκνὰ νηστεύουσιν - pykna nēsteuousin):

  • pykna (πυκνὰ): Meaning "often" or "frequently." This highlights the regularity and intensity of their fasting practice.
  • nēsteuousin (νηστεύουσιν): "They fast," from nēsteuō (νηστεύω), meaning "to abstain from food," typically for religious reasons. For the questioners, frequent fasting was a hallmark of true piety and spiritual devotion.

• and make prayers (καὶ δεήσεις ποιοῦνται - kai deēseis poiountai):

  • deēseis (δεήσεις): "Prayers" or "supplications," particularly earnest petitions to God.
  • poiountai (ποιοῦνται): "They make/perform." This signifies engaging in religious rituals of prayer, often in conjunction with fasting.

• but yours (οἱ δὲ σοὶ - hoi de soi): A direct and stark contrast. "Yours" specifically denotes Jesus' disciples, separating them from the practices of the other groups.

• eat and drink (ἐσθίουσιν καὶ πίνουσιν - esthioūsin kai pinousin): Present tense, indicating ongoing, habitual actions. This highlights the perceived non-observance and lack of ascetic discipline by Jesus' followers. The simple act of eating and drinking stood in stark contrast to the ascetic practices deemed essential for religious devotion. This was viewed not just as a preference but as a fundamental lack of piety and adherence to traditional practices.

• Words-group analysis:

  • "The disciples of John and of the Pharisees fast often and make prayers": This phrase groups two distinct religious movements that, despite their differences, share a common outward expression of piety through fasting and prayer. This commonality makes their joint query a formidable challenge to Jesus' disciples, who seemingly deviate from these expected norms. It points to a pervasive expectation in society regarding what religious devotion should look like.
  • "but yours eat and drink": This is a direct, accusatory comparison that underscores the core tension. It highlights not just a difference in practice but implies a perceived lack of seriousness, spiritual discipline, or even disrespect for religious tradition on the part of Jesus' followers. It sets up the impending teaching about the "new wine."

Luke 5 33 Bonus section

The verse subtly highlights the differing theological foundations of the questioners. While both John's disciples and the Pharisees fasted, John's fasting was linked to repentance in preparation for the Messiah's advent, whereas Pharisaic fasting was largely an act of merit, a demonstration of righteousness and a fulfillment of oral traditions. Their shared query here shows that even with different underlying motivations, they were united in their confusion over Jesus' disciples' unconventional behavior. This set the stage for Jesus to explain that His arrival marks a transition from expectation to fulfillment, from shadows to substance. The absence of fasting was not negligence but an appropriate response to the profound joy of Christ's presence, signifying a kingdom of celebration and new life rather than one focused on ritualized penance alone.

Luke 5 33 Commentary

Luke 5:33 serves as a pivotal point introducing a radical reorientation of religious understanding. The question posed by John's disciples and the Pharisees reveals their deeply ingrained framework of piety, where ascetic practices like frequent fasting and earnest prayers are seen as indispensable markers of devotion and spiritual readiness. John the Baptist's ministry was indeed characterized by a call to repentance, symbolizing a period of preparation and mournful anticipation for the coming Messiah. The Pharisees, for their part, meticulously observed a rigorous schedule of fasting and rituals, believing this path brought them closer to God.

However, Jesus' response, immediately following this verse (Lk 5:34-35), redefines the context of religious observance. By identifying Himself as the "bridegroom," Jesus implies His divine presence signifies a time of joy and celebration, not mourning or fasting. This isn't to dismiss fasting entirely but to contextualize it: there is a time for feasting and a time for fasting, determined by the presence or absence of the bridegroom. The implication is profound: with the Messiah present, the spiritual atmosphere is one of profound joy and fellowship with God, making sorrowful practices like fasting inappropriate for His companions.

This challenge reflects the fundamental inability of the old religious paradigm to comprehend the arrival of the Kingdom of God. It's a clash between an external, performance-based righteousness and an internal, grace-based reality. Jesus is not simply introducing new rules but a new relationship with God that redefines the purpose and timing of spiritual disciplines.