His Word Today

³⁵ “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. ³⁶ When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷ Then he said to his disciples, “The harvest is plentiful, but the laborers are few; ³⁸ therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Matthew 9:35–38 (ESV)

Matthew summarized in today’s text the teaching, preaching and healing ministry of Jesus Christ (Matt. 5-9). The apostle also introduced the mission discourse of Matthew 10. The following excerpt is from Dr. J. Ligon Duncan of Reformed Theological Seminary, Jackson, Mississippi.  

So far Matthew has been interested to record in his gospel the words of Jesus’ wisdom and the display of His power.  He has shown us that the crowds enthusiastically respond to Christ, and that the Pharisees are antagonistic toward Him in their opposition of the Lord Jesus. 

From this point on in Matthew, Matthew is not only going to show you the outward results of Jesus’ ministry, he going to start with revealing to you the heart motions, the heart motivations of those who were the central story of the gospel.  Here he is going to show you the heart of Jesus.  Why is it that Jesus is going about village to village healing?  Because He had a heart of compassion for these people who were like sheep without a shepherd. 

But he’s also going to start revealing to you the heart of the Pharisees, the heart of the disciples and the hearts of those who are following at the fringe.  In this passage, Matthew begins to show the emotional forces motivating the leading characters in the gospel story.  And so, Christ’s ministry is seen now as a bitter struggle, and gradually the cross is revealed more and more.  But Christ, here in this passage, looks at the ignorant multitudes and He responds not with derision but with love and compassion.  As He looks at these people who were in rebellion against God and their lives are a wreck, He looks upon them not with disdain but with love, and longing to see them restored to God. 

This passage is so important for us, because when we feel our sin as we ought, our natural tendency is to desire to run away from the judgment of God, but Christ here beckons those who feel themselves sinners to come to Him, for He has compassion, for He sees that we are sheep without a shepherd.  This passage is also so important for the free offer of the gospel, for here He calls on us to go into the field of harvest and call those to Him with a serious, well-intentioned offer that all those who will come to him will find rest. 

This whole passage shows us that Christ is the proper object of faith, which is to trust into Him, and to believe His claims.  This passage shows us that faith is the instrument by which we receive the benefits of Christ’s work, that is, it’s not the source of the blessings which Christ gives us, it’s the means, it’s the vehicle whereby He gives us those blessings.   And this passage shows us that we have good warrant to trust in Him, for it reveals to us, and gives us confidence in Him because of the heart He shows to us here. 

Embrace Christ in all His fullness.  If you come today sorrowing and weak, embrace Him in His fullness.  If you come in an awareness of your sin, embrace Him, for He longs to restore the scattered sheep to the fold of the one true shepherd.  Let us look to him in prayer. 

Have a blessed day in the Lord.

Soli deo Gloria!

³⁵ “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. ³⁶ When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷ Then he said to his disciples, “The harvest is plentiful, but the laborers are few; ³⁸ therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Matthew 9:35–38 (ESV)

Matthew summarized in today’s text the teaching, preaching and healing ministry of Jesus Christ (Matt. 5-9). The apostle also introduced the mission discourse of Matthew 10.

“Matthew tends to arrange the information about Jesus’ life topically. Chapters 5–7, for instance, collect Christ’s teachings about His own authority. In like manner, the evangelist devotes chapters 8–9 to material that depicts Jesus’ authority apart from His actual instruction on the subject. Instead, Matthew focuses on miracles that illustrate the Savior’s control over the natural (8:1–27; 9:18–31) and the supernatural (8:28–34; 9:32–34),” explains Dr. R. C. Sproul.

Jesus then saw the need of the people. He called them a spiritual harvest. But a harvest needs harvesters. It needs laborers. Jesus’ disciples would have understood this image because Israel was an agricultural nation. It remains so today.

Jesus’ observation was particularly striking. He said, “Pray earnestly to the Lord of the harvest to send out laborers into his harvest.”  

The crowds were vast. Therefore, Jesus prepared his disciples to become shepherds and laborers with Him. Yet, instead of calling for volunteers Jesus called for prayer.

I recently taught a class on evangelism at my church. One of the lessons focused on the necessity of prayer as a prerequisite to sharing the Gospel. God calls the church to pray for lost souls (I Timothy 2:1-3). However, as today’s text teaches, God also calls individuals to pray for those who will share the Gospel to those lost souls. Prayer is indispensable.

Praying for the souls of the harvest, and laborers for the task of harvesting souls, is completely dependent upon the sovereignty of God. Salvation is by grace alone, through faith alone in the person and work of Jesus Christ alone to the glory of God alone.

⁵ “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. ⁶ I planted, Apollos watered, but God gave the growth. ⁷ So neither he who plants nor he who waters is anything, but only God who gives the growth. ⁸ He who plants and he who waters are one, and each will receive his wages according to his labor. ⁹ For we are God’s fellow workers. You are God’s field, God’s building.” (1 Corinthians 3:5–9 (ESV)

Pray today for those lost in their trespasses’ and sins. Pray also for laborers into the Lord’s, harvest. May the Lord be glorified as He answers our prayers.

Have a blessed day in the Lord.

Soli deo Gloria!

³⁵ “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. ³⁶ When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷ Then he said to his disciples, “The harvest is plentiful, but the laborers are few; ³⁸ therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Matthew 9:35–38 (ESV)

Matthew summarized in today’s text the teaching, preaching and healing ministry of Jesus Christ (Matt. 5-9). The apostle also introduced the mission discourse of Matthew 10.

The Old Testament background Jesus drew from was Ezekiel 34:1-6. It was the LORD’s scathing rebuke of the faithless prophets and priests to Israel. Jesus compared the people as sheep without a shepherd.

“The word of the Lord came to me: ² “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord God: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? ³ You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. ⁴ The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. ⁵ So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; ⁶ they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them.” (Ezekiel 34:1–6 (ESV)

Another comparison Jesus used of was a land ready for harvest without laborers to bring in the crop. Jesus said the harvest of souls was great but the laborers were few.

“This little passage forms a bridge between the account of Jesus’ ministry in chs. 5–9 (summarized in v 35) and the extension of that ministry to his disciples in ch. 10. The need was too great for Jesus to meet alone, so he called on some of his closest followers to help him meet it. The basis of this mission was in compassion, a strong word for an emotional response which always results in caring action. The imagery of harvest (like that of fishing in 4:19) suggests also the call to win new disciples. This is the concern of God, as Lord of the harvest, and so he may properly be appealed to for the necessary workers. It is worth noting that those who are here called to pray are in the next chapter sent out themselves,” explains commentator Richard France.

“Christ, the Good Shepherd and Overseer of our souls (1 Peter 2:25), has enlisted many to help care for His flock and field, as we also see in today’s passage (Matt. 9:37–38). Clearly, says Jerome, “an abundant harvest represents all the believing multitude. The few laborers imply the apostles and their imitators who are sent to the harvest,” explains Dr. R. C. Sproul.

Where do you see a spiritual harvest of souls that needs the Lord’s laborers? Are you ready, willing and able to be such a laborer for the Lord? Have a blessed day in Christ.

Soli deo Gloria!  

³² As they were going away, behold, a demon-oppressed man who was mute was brought to him. ³³ And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, “Never was anything like this seen in Israel.” ³⁴ But the Pharisees said, “He casts out demons by the prince of demons.” (Matthew 9:32–34 (ESV)

Following Jesus’ healing of two blind men, people brought to Him a demon-oppressed man who was also mute. This was the Lord’s second encounter with demonic oppression (Matt. 8:28-34). This incident evidenced the battle between two kingdoms: the kingdom of light vs. the kingdom of darkness or the kingdom of heaven vs. the kingdom of hell.

To be demon-oppressed (δαιμονίζομαι; daimonizomai) refers to a demon controlling an individual. The demon is in command of the person. In this particular case, it was a present and personal possession. The man was also mute (κωφός; kaphos). He was unable to speak. This is likely because he was also unable to hear.

Matthew recorded that Jesus cast the demon out. Resultantly, the man began to speak. The text does not tell us what he said. However, being able to now speak amazed the crowd. They marveled (θαυμάζω; thaumazo) and were astonished.

This miracle resulted in two opposite responses. The crowd continually said, ““Never was anything like this seen in Israel.” However, the Pharisees continually said, “He casts out demons by the prince of demons.”

The Pharisees did not, and could not deny a miracle had occurred. They did not and could not deny that Jesus performed the miracle. They claimed the miracle worker did so by the Devil’s power. They said Satan did it. This argument would become the Pharisees consistent response to Jesus’ healing ministry ((cf. Matt. 10:25; 12:22–37).

“This little episode too has a longer parallel later (12:22–24), where the accusation of collusion with Satan is developed and answered. Here this sinister new twist to the official hostility to Jesus is merely noted. Matthew normally distinguishes between demon possession and physical disability; here the one seems to have resulted in the other, but the language is still that of exorcism. The crowd’s reaction in v 33 sums up the impression which the miracles in chs. 8–9 have been creating,” explains commentator Richard France.

Do people today deny the obvious work accomplished by Jesus Christ? Unfortunately, they often do. Someone once told me that the changes occurring in my life, as a result of my conversion, were not the work of Christ. By me giving the Lord praise, the individual responded that I was not giving myself enough credit.

Individuals may not agree with us that the Lord is responsible for the providential occurrences in our life. However, that should not hinder us from declaring it to be so. Let us resolve to give the Lord praise and all the glory.

Soli deo Gloria!

²⁷ And as Jesus passed on from there, two blind men followed him, crying aloud, and “Have mercy on us, Son of David.” ²⁸ When he entered the house, the blind men came to him, and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” ²⁹ Then he touched their eyes, saying, “According to your faith be it done to you.” ³⁰ And their eyes were opened. And Jesus sternly warned them, “See that no one knows about it.” ³¹ But they went away and spread his fame through all that district.” (Matthew 9:27–31 (ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we examine the healing to two blind men.

Following the healing of Jairus’ daughter and the ill woman (vs. 18-26), Matthew chronicled Jesus’ healing of two blind men. Jesus had left Jairus’ home. It was then that two blind men followed Him. They were continually and actively crying out (κράζω; krazo) or screaming at the Lord. They were continually and actively saying, ““Have mercy on us, Son of David.”

The title Son of David is a Messianic one. These men were acknowledging, presumably because of what they heard about Jesus and His healings, that He was Immanuel or God incarnate. The pled for mercy (ἐλεέω; eleeo) or kindness for they were needy.

“Son of David” was the title of the Messiah, but in most expectations the Messiah was a political or military figure rather than a healer. But these blind men understand a connection between healing and Jesus’ identity that was not part of Jewish tradition. God ruled over blindness and sight (Ex 4:11; Prov. 20:12) and could answer prophets’ prayers to remove and restore human sight (2 Kings 6:18–20),” explains commentator Craig Keener.  

When Jesus entered an unidentified house, the blind men followed. How they were able to know exactly where Jesus was is not explained. However they were able to find Jesus. Their persistence evidenced their faith in the deity of Christ.

Jesus asked both men, “Do you believe that I am able to do this” Jesus’ question focused not on their faith in His willingness to heal but rather His ability to heal. In other words, did they believe that He was the incarnate God who could restore their sight?

The men’s response indicated they did believe Jesus to be God. “They said to him, “Yes, Lord.” The word Lord (κύριος; kurios) means sovereign God. Matthew recorded that Jesus touched their eyes and said, “According to your faith be it done to you.” Immediately, they were able to see. Jesus’ touch displayed His sympathetic kindness.

Jesus then said, ““See that no one knows about it.” ³¹ But they went away and spread his fame through all that district.” Why did Jesus say this?

“In spite of Jesus’ warning to tell no one about this event, His fame continued to spread throughout the region (cf. v. 26; 12:16). His warning was probably given to keep multitudes from thronging to Him merely for the purpose of physical healing. While Jesus did heal many from physical diseases, His miracles were for the purpose of authenticating His claims. Jesus came primarily for spiritual healing, not physical healing,” explains the Bible Knowledge Commentary.

More to follow on Jesus’ ability to heal; not only in the past, but also in the present. Have a blessed day in the Lord.

Soli deo Gloria!

²⁰ “And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, ²¹ for she said to herself, “If I only touch his garment, I will be made well.” ²² Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well.” (Matthew 9:20–22 (ESV)

Matthew interjects in the narrative of Jesus healing Jairus’ daughter, the Lord’s encounter with an ill woman. The incident occurred in between Jesus’ departure to Jarius’ home and His ultimate arrival that resulted in Him raising the ruler’s daughter from the dead. The Gospels of Mark and Luke provided a parallel account (Mark 5:25-34; Luke 8:43-48) regarding Jesus and a desperate woman.

The woman, who is unidentified, suffered from a discharge of blood (αἱμορροέω; haimorroeo). This refers to an internal hemorrhage causing her to consistently bleed. While no age is given to her, she had suffered from this condition for twelve years. Adding insult to injury, Mark 5:25 indicates that she had spent time and money with physicians only to find herself poorer and sicker.

“This woman’s affliction not only was serious physically but also left her permanently unclean for ceremonial reasons (cf. Lev. 15:25–27). This meant she would have been shunned by all, including her own family, and excluded from both synagogue and temple,” explains Dr. John MacArthur.

She reasoned that if she but touched the hem of Jesus’ garment, she would be healed. In other words, Jesus would deliverer her from her affliction. She did, and He did.

“In the ancient world, people had superstitious ideas about powerful men; their power was supposed to reside in their hair, their saliva, and their clothes. Their mere touch could bring deliverance or calamity. All she wanted was a touch, so she could gain that healing power,” explains commentator Daniel M. Doriani.

Jesus turned and seeing her said, ““Take heart, daughter; your faith has made you well.” And instantly the woman was made well.”

Jesus told her that it was not a magic garment that healed her, but rather her faith in Christ. He commanded her to not be afraid of Him. She was in a right relationship with Him; both physically and spiritually.

“The form of the Greek verb translated “has made you well,” which can also be rendered “has made you whole,” indicates that her healing was complete. It is the same Greek word often translated “to save” (Matt. 9:22) and is the normal NT word for saving from sin, which strongly suggests that the woman’s faith also led to spiritual salvation,” states Dr. MacArthur.

Faith in Christ provides deliverance not only from the penalty of sin, but also the power and eventually the presence of sin. As important as her physical healing was, it was most important that she was spiritually whole. Jesus ultimately heals the entire individual.

Soli deo Gloria!

¹⁸ “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.” (Matthew 9:18-19, 23–26 ESV)

When Jesus arrived at Jarius’ house, He saw flute players and a crowd making a commotion. Flute players (αὐλητής; auletes) were professional minstrels hired as mourners. The crowd was also making a commotion (θορυβέω; thorybeo). There was loud screaming and wailing. Vs. 25 says they were in the ruler’s house for after Jesus spoke to them, they were put outside.

.” In Mark’s account, Jesus permitted only Peter, James and John to follow Him (Mark 5:37). He also told Jairus to not fear but only believe (vs. 36). “Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (cf. 9:2; 14:33), but the trio did constitute an inner circle within the Twelve,” explains Dr. John MacArthur.

Jesus said to the professional mourners and the crowd, ““Go away, for the girl is not dead but sleeping.” This was a figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was only temporary. He would reverse it (John 11:11–14; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13–14).

“Jesus was not saying that her death was a misdiagnosis. This was a prophecy that she would live again. He made a similar comment about Lazarus’s death (John 11:11)—and then had to explain to the disciples that he was speaking metaphorically (John 11:14). Sleep is a designation for death in the NT (cf. 1 Cor. 11:30; 15:51; 1 Thess. 5:10),” states Dr. MacArthur.

The crowd laughed at Jesus. What a mockery of unbelief. What a contrast to the synagogue ruler who explicitly trusted Jesus to bring his daughter back to life.

After the crowd had been put outside the house, Jesus went in, took her by the hand and the girl came back to life. She arose.

What a parallel to our spiritual death prior to Jesus raising us to new life in Him. New life in Christ alone is by grace alone through God-given faith alone to the glory of God alone according to Scripture alone.

“And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. ⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:1–5 (ESV)

A father’s despair gave way to widespread news of what Jesus had done (Matt. 9:26). This is comparable to when a sinner is converted. They share with anyone the good news of the Gospel of Jesus Christ and their new life in Christ. There will be some who will mock. Others will think it fine for the individual in question, but not for them. Still others will be convicted of their sin and will also trust in Jesus Christ to raise them from spiritual death. They come to know the joy of God’s gracious salvation.

In which category are you? May you have a blessed day in Christ.

Soli deo Gloria!

¹⁸ “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.” (Matthew 9:18-19, 23–26 ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we examine the raising of a girl from the dead.

In the midst of Jesus’ discussion with John the Baptist’s disciples, and the Pharisees (Mark 2:18-22; Luke 5:33-39), a ruler came and knelt before Him. Ruler (ἄρχων; archon) refers to either a judge who makes decisions on the basis of law, a military commander, or even a king. Matthew does not provide any further information about this individual.

Mark states that the ruler’s name was Jairus. He was one of the rulers of the synagogue (Mark 5:21-24). Luke also affirms this (Luke 5:41).

However, by kneeling before Jesus, the ruler was deferring to Jesus’ authority. This parallels Matthew’s account of the healing of the centurion’s servant (Matt. 8:5-13). To kneel (προσκυνέω; proskyneo) means to bow down and worship a deity.

The ruler was acknowledging Jesus was God and able to raise the dead. The ruler displayed this faith and trust by saying, “My daughter has just died, but come and lay your hand on her, and she will live.”  Luke states that the girl was about twelve years old and the man’s only daughter (Luke 8:40-42).

Both Mark and Luke indicate that the girl was close to death when the ruler appeared to Jesus, but that she had died before Jesus arrived at the house (Mark 5:35; Luke 8:49). The tone of the text is of a desperate man seeking a miracle from God. He seeks such a miracle from Jesus. He affirms that if Jesus were to lay His hand on her, his daughter would live again.

“Matthew’s parallel account has Jairus saying that his daughter was already dead when he met Jesus (Matt. 9:18), but that is likely due to Matthew’s preference for shorter accounts of the events in Jesus’ life. For brevity’s sake, he reports in Jairus’ first encounter with Jesus what was ultimately true of the girl, namely, that she died before our Lord could get to her (see Mark 5:35),” explains Dr. R. C. Sproul.

Jesus immediately got up and followed the man to his house. Both Mark and Luke refer to a great crowd following Jesus (Mark 5:24; Luke 9:42).

“As we see in our text, Jesus went with Jairus straightaway to address the need. This shows our Savior’s remarkable compassion. Even though a large and surely noisy crowd surrounded Him, Jesus still had time to address the needs of one man. We can be confident that He hears our individual needs even though millions cry out to Him,” writes Dr. Sproul.

For what pressing need are you crying out to the Lord Jesus Christ today? Know that He hears and He cares.

Soli deo Gloria!

¹⁶ “No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. ¹⁷ Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.” (Matthew 9:16–17 (ESV)

In the midst of His discussion with the disciples of John and the Pharisees about fasting (Mark 2:18-20; Luke 5:33-35), Jesus introduced a parable concerning old and new wineskins (Mark 2:21-22; Luke 5:36-39). What, if anything, did this illustration have to do with fasting?

“The use of bottles made from the skins of animals is very ancient. Water or wine bottles were frequently made from animal skins (Joshua 9:4, 13; Judges 4:19; 1 Samuel 1:24; 10:3; 2 Samuel 16:1; Nehemiah 5:18; Job 32:19; Psalms 119:83; Mark 2:22; Luke 5:37). Such leather vessels are still popular among the Bedouin for their durability, portability, and accessibility since they are mostly pastoral nomads and animal herding is their main occupation,” explains commentator James M. Freeman in his book Manners and Customs of the Bible.

“In our text-verse and its parallels, allusion is made to this use of skins. When the skin is green, it stretches with the fermentation of the liquid and retains its integrity. But when it becomes old and dry, the fermentation of the new wine soon causes the skin to burst. This expression is still used today to mean that it is often difficult, if not impossible, to put new things into old ways.”

Jesus was comparing His incarnation as the fulfillment of the Old Testament prophecies and covenants. His birth, life, substitutionary death on the cross and bodily resurrection from the dead was the content and the fulfillment of the Gospel. Old rituals and the ceremonial fasting’s by John the Baptist, his disciples and the Pharisees in order to be acceptable to God had nothing to do with the New Covenant Gospel of Jesus Christ.

“Jesus responded by pointing out that there was a right time for fasting to accompany repentance, but His earthly ministry was not that occasion (Luke 5:34–35). If an old garment needs patching, one does not simply sew a new, unshrunk piece of cloth over the whole. The new patch would shrink once the mended garment was washed, and it would tear away from the older cloth, damaging it (Luke 5:36). The point is that one cannot patch the new onto the old. Jesus came not to maintain everything about the old covenant but to create a new structure for God’s people,” explains Dr. R. C. Sproul.

“One cannot put new wine into old wineskins. Old wineskins, made from animal hides, have been stretched almost to their bursting point and are brittle. New wine continues to ferment, releasing gases as it does so. If new wine were put into old wineskins, the fermentation would cause the old wineskins to rupture, and the wine would pour out and be lost. The point is that Jesus does a new work, and only a new covenant can accommodate it (Luke 5:37).”

“Some things, such as God’s moral law, are the same under the old and new covenants. Other elements of the old covenant, such as the ceremonial law of sacrifices and certain rituals, pass away (e.g., Eph. 2:15). Jesus brings something genuinely new to God’s people,” concludes Dr. Sproul.

The image of a wedding, new wineskins and new wine all describe the initiation of the New Covenant through the person and work of Jesus Christ. Rather than patching up the inadequacies of Old Testament righteousness in Judaism, Jesus offered an imputed and eternal righteousness by grace alone, through faith alone, in Christ alone. While this kingdom theology was present and prophesied in the Old Testament, it had been obscured by the Jews self-righteous religion. The two were as incompatible as old and new wineskins.

Are you endeavoring to achieve acceptance by God through your old wineskin of self-righteousness? You cannot attach Jesus to that works based, self-righteous system; although many try. True righteousness is from God and in the person and work of Jesus Christ, alone. It is accessible by God given faith alone (Rom. 3:21-26; Gal. 2:15-16; Eph. 2:8-9).

Soli deo Gloria!