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The scribes and Pharisees said to Jesus, “The disciples of John the
Baptist fast often and offer prayers, and the disciples of the
Pharisees do the same; but yours eat and drink.” Jesus answered
them, “Can you make the wedding guests fast while the bridegroom is
with them? But the days will come, and when the bridegroom is taken
away from them, then they will fast in those days.” Luke
5:33–35
Though most of the scribes and Pharisees rejected the ministry of
John the Baptist, here they attempt to use his discipline of
fasting as a weapon to criticize Jesus. But our Lord, perceiving
the hollowness of their accusation, turns it into an opportunity
for divine revelation. He discloses to them, and to us, a profound
truth about His identity: He is the Bridegroom.
By doing so, Jesus draws from the rich prophetic imagery of Isaiah
and Hosea, which portrays God as the divine Spouse of Israel.
Isaiah declared, “As a bridegroom rejoices in his bride so shall
your God rejoice in you” (Isaiah 62:5). Hosea, speaking the word of
the Lord, proclaimed, “You shall call me ‘My husband’… I will
betroth you to me forever” (cf. Hosea 2:18–22).
Jesus is not merely using a poetic image. By calling Himself the
Bridegroom, He reveals a nuptial mystery: Christ comes in the flesh
to unite Himself to His Bride, the Church. The proper response to
His presence is not fasting in sorrow but rejoicing in the wedding
feast. Fasting will have its place, but only once the Bridegroom is
taken away, which is a prophetic reference to His Passion.
This exchange exposes not only the Pharisees’ superficial
religiosity but also unveils a central mystery of salvation: In
Christ, God draws near in spousal love. To follow Him is to enter
into a covenant of joy and grace.
Though nuptial imagery might seem more naturally relatable to
women, it expresses a truth that transcends gender. Just as “a man
leaves his father and mother and clings to his wife, and the two of
them become one body” (Genesis 2:24), so each soul is called to a
transforming union with Christ. This is not merely symbolic; it is
a real and spiritual union. We are called to become His Mystical
Body. Saint Paul captures this mystery when he writes, “I have been
crucified with Christ; yet I live, no longer I, but Christ lives in
me” (Galatians 2:19–20).
Traditionally, this union has been described as Mystical Marriage
or Divine Union. Saint Teresa of Ávila favored the image of
Mystical Marriage, emphasizing the soul’s intimate, spousal love
for Christ. Saint John of the Cross more often spoke of Divine
Union, highlighting the complete transformation of the soul in God.
Though they use different terms, both describe the soul’s ultimate
vocation: perfect union with Christ.
In Heaven, when this Divine Union is fully realized, fasting and
other penitential acts will be unnecessary. During Jesus’ earthly
ministry, the disciples did not fast because the Bridegroom was
with them—an extraordinary grace unique to those three years. But
after He was “taken away,” fasting took on a new importance,
becoming a participation in His Passion and a preparation for the
Wedding Feast to come.
Reflect today on the glorious end to which you are called: union
with Christ, your Bridegroom. This journey requires sacrifice, so
fasting and penance remain essential. Yet when we keep our eyes
fixed on the joy of Divine Union, every sacrifice becomes lighter
and a joyful embrace of love. The difficulty of fasting and penance
is overshadowed by the union they help bring about. Resolve to
fast, to pray, and to stay close to Christ, the Bridegroom of your
soul. He is the faithful Spouse who will never abandon you.
Bridegroom of Your Church, You came to enter into union with us,
Your sons and daughters by grace. By Your Incarnation, You wedded
Yourself to humanity, and through Your Passion, You purified Your
Bride, the Church. As I journey toward the Wedding Feast of Heaven,
purify me now through acts of penance and prayer, so that my soul
may be ready for the Divine Union to come. Jesus, I trust in
You.
Image: Jesus Reproves the Scribes and Pharisees, by
Iulian Rosu
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