Parable Of The Patch And Wine Skins Verse

• Parable Of The Patch And Wineskins Verse One
• Old Wineskins Parable
• Parable Of The Patch And Wineskins Verse Church

And no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins; the wine will run out and the wineskins will be ruined. 'And no one puts new wine into old wineskins. For the new wine would burst the wineskins, spilling the wine and ruining the skins. And no one puts new wine into old wineskins.

If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will spill, and the wineskins will be ruined. And no one puts new wine into old wineskins; if now otherwise, the new wine will burst the wineskins, and it will be spilled out, and the wineskins will be destroyed.

'And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. And no one puts new wine into old wineskins. Otherwise, the new wine will burst the skins, it will spill, and the skins will be ruined. And no one pours new wine into old wineskins. If he does, the new wine will make the skins burst, the wine will be spilled, and the skins will be ruined. And no one pours new wine into old wineskins.

If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. And no one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. “And no man places new wine in old wineskins, lest the new wine should burst the skins and the wine is spilled and the skins are ruined.” People don't pour new wine into old wineskins. If they do, the new wine will make the skins burst.

Parable Of The Patch And Wineskins Verse One

The wine will run out, and the skins will be ruined. “And no one puts new wine into old wineskins; otherwise the new wine will burst the skins, and it will be spilled out, and the skins will be ruined. And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled and the wineskins shall perish. And no man puts new wine into old wineskins; else the new wine will burst the wineskins, and be spilled, and the wineskins shall be destroyed.

And no man puts new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. And no man putteth new wine into old wine-skins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish. And no man putteth new wine into old bottle: otherwise the new wine will break the bottles, and it will be spilled, and the bottles will be lost. And no one puts new wine into old skins, otherwise the new wine will burst the skins, and it will be poured out, and the skins will be destroyed; And no man putteth new wine into old wineskins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles will perish.

Nor does any one pour new wine into old wine-skins. Otherwise the new wine would burst the skins, the wine itself would be spilt, and the skins be destroyed. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 'And no one doth put new wine into old skins, and if otherwise, the new wine will burst the skins, and itself will be poured out, and the skins will be destroyed. Verses 37, 38. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

But new wine must be put into new bottles; and both are preserved. In these two verses the Greek words rendered 'bottles' properly signify 'wine-skins.' These leathern bottles throughout Syria and Palestine are generally made of goat-skins. They are still of universal use; the simile of the 'old bottles' refers to 'wine-skins' old and frail, which had been long in use, and hence nearly worn out; such 'skins,' after long usage, are in the habit of getting seamed and cracked.

(Farrar, in an elaborate ex-cursus, urges that must, and not wine in the ordinary sense, i. The fermented juice of the grape, is signified in the parable here, grape-juice in the form of unfermented must being much used as a favourite drink in the East. This suggestion, although ingenious and interesting, does not seem necessary to explain the imagery used; it seems more natural to understand wine in its ordinary meaning.) The 'new wine' here represents the teaching of Jesus in all its freshness, originality, and power, and the 'wine-skins' the men who are to receive from the Master the great principle of his doctrine. Now, the recognized teachers in Israel, termed scribes and rabbis, or doctors of the Law, were wedded to the old interpretation of the Law - were hampered by traditions, sayings of the Fathers, elaborate ritual observances, prejudices, narrowness, bigotry. The vast collection of the Talmud, where wise words on the same page are crowded out with childish sayings, well represents the teaching of these scribes and rabbis. Never would Jesus entrust to these narrow and prejudiced representatives of a worn-out religious school his new, fresh, generous doctrines. It would indeed be pouring new wine into old, decayed, worn-out wine-vessels.

The new wine must be deposited in new wine-skins. His doctrine must be entrusted to no rabbi of Israel, fettered by a thousand precedents, hampered by countless prejudices, but to simple unprejudiced men, who would just receive his teaching, and then pass it on pure and unadulterated to other simple, truthful souls - men earnest, loyal, devoted, like his fisher-friends of Gennesaret, or his publican-follower of Capernaum. He needs, as Godet well phrases it - changing, though, the imagery of Jesus - 'fresh natures, new men. Fair tablets on which his hand may write the characters of Divine truth, without coming across the old traces of a false human wisdom.

'God, I thank thee because thou hast hidden these things from the wise and prudent, and hast revealed them unto babes'. And no man putteth new wine into old bottles. To which the Scribes and Pharisees are here compared, into whose hearts the new wine of Gospel grace was not put; or to whom was not made known the love of God Comparable to new wine; nor the blessings of the new covenant of grace, now exhibited; nor the truths of the Gospel now more clearly and newly revealed. Else the new wine will burst the bottles, and be spilled; they not being able to receive and bear these things, no, not the relation of them: these were hard sayings to them, of which they said, who can hear them? They could not hear them with patience, much less receive them in the love of them; but were at once filled with wrath and indignation, and rejected them.

And the bottles shall perish; their condemnation shall be the greater. 5:27-39 It was a wonder of Christ's grace, that he would call a publican to be his disciple and follower. It was a wonder of his grace, that the call was made so effectual. It was a wonder of his grace, that he came to call sinners to repentance, and to assure them of pardon. It was a wonder of his grace, that he so patiently bore the contradiction of sinners against himself and his disciples.

It was a wonder of his grace, that he fixed the services of his disciples according to their strength and standing. The Lord trains up his people gradually for the trials allotted them; we should copy his example in dealing with the weak in faith, or the tempted believer.

No man putteth a piece of new cloth, &c. — Our Lord, having assigned one reason why he did not enjoin his disciples to fast, namely, because it was not a proper time for it, now proceeds to give another. They were not ripe, or prepared for it, nor could have borne such severe injunctions. As if he had said, Nor do I now think it fit to lay such rigorous commands upon them, but rather to accommodate their trials to their strength; even as when a man is repairing clothes, he will not sew a piece of new cloth on an old garment, but rather chooses what is a little worn, for otherwise it will be found that the new, which is put in, being stronger than the other, taketh from the garment, and the rent is increased. The original words, ρακος αγναφον, properly signify, “ cloth that has not passed through the fuller’s hands, and which is consequently much harsher than what has been washed and worn; and therefore, yielding less than that, will tear away the edges to which it is sewed.” Neither do men put new wine into old bottles — Namely, bottles made of leather, then commonly used, as they are still in some countries. Else the bottles break — Such bottles, chiefly made of goats’ skins, when old, were not easily distended, and consequently would burst by the fermentation of new wine. But they put new wine into new bottles, and both are preserved — Thus our Lord would suit the doctrine he inculcated on his disciples, and the duties which he enjoined them, to their circumstances, and kindly proportion their work to their strength, with a tender regard to their weakness, till, by degrees, they should be fitted for more difficult and humbling services.

Old Wineskins Parable

“And from his example,” says Dr. Doddridge, “and the whole genius of his gospel, let us learn to make all proper allowances to those about us, that we may teach them, and train them up as they are able to bear it; not crushing them under any unnecessary load, nor denying them any indulgence which true friendship will permit us to grant them; lest the good ways of God should be misrepresented, disgraced, and abandoned, through our imprudent, though well-meaning severity: a caution to be peculiarly observed in our conduct toward young persons.”. 9:14-17 John was at this time in prison; his circumstances, his character, and the nature of the message he was sent to deliver, led those who were peculiarly attached to him, to keep frequent fasts. Christ referred them to John's testimony of him, Joh 3:29. Though there is no doubt that Jesus and his disciples lived in a spare and frugal manner, it would be improper for his disciples to fast while they had the comfort of his presence. When he is with them, all is well. The presence of the sun makes day, and its absence produces night.

Our Lord further reminded them of common rules of prudence. It was not usual to take a piece of rough woolen cloth, which had never been prepared, to join to an old garment, for it would not join well with the soft, old garment, but would tear it further, and the rent would be made worse. Nor would men put new wine into old leathern bottles, which were going to decay, and would be liable to burst from the fermenting of the wine; but putting the new wine into strong, new, skin bottles, both would be preserved. Great caution and prudence are necessary, that young converts may not receive gloomy and forbidding ideas of the service of our Lord; but duties are to be urged as they are able to bear them. No man putteth a piece of new cloth. A second illustration was drawn from a well-known fact, showing also that there was 'a propriety or fitness of things.' None of you, says he, in mending an old garment, would take a piece of entire new cloth.

There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here translated 'new,' in the original means 'rude, undressed, not fulled' by the cloth-dresser. In this state, if applied to an old garment, and if wet, it would 'contract' and draw off a part of the garment to which it was attached, and thus make the rent worse than it was. So, says he, my 'new' doctrines do not match with the old rites of the Pharisees. There is a fitness of things. Their doctrines require much fasting.

In my system it would be incongruous; and if my new doctrines were to be attached to their old ones, it would only make the matter worse. No man putteth a piece of new cloth. The substitution of νησ. Τεύουσιν for πενθεῖν, in the close of, implicitly suggested a principle which is now explicitly stated in parabolic form: the great law of congruity; practice must conform to mood; the spirit must determine the form. These sayings, apparently simple, are somewhat abstruse.

They must have been over the head of the average Christian of the apostolic age, and Luke’s version shows that they were diversely interpreted. Common to both is the idea that it is bootless to mix heterogeneous things, old and new in religion. This cuts two ways. It defends the old as well as the new; the fasting of John’s disciples as well as the non-fasting of Christ’s. Jesus did not concern Himself about Pharisaic practice, but He was concerned to defend His own disciples without disparagement of John, and also to prevent John’s way and the respect in which he was justly held from creating a prejudice against Himself. The double application of the principle was therefore present to His mind.

Parable Of The Patch And Wineskins Verse Church

No man Rather, but no man. The particle δέ (but) is omitted in E. V.; it marks a turn in the argument which is indicated still more clearly in Luke , “And (but) He spake also a parable unto them.” The words of Jesus here take a wider range.

He says in effect to John’s disciples: “Your question implies ignorance of my teaching. My doctrine is not merely a reformed Judaism like the teaching of John and Pharisaism, it is a new life to which such questions as these concerning ceremonial fasting are quite alien.” new Literally, uncarded, raw. The old garment is Judaism. Christianity is not to be pieced on to Judaism to fill up its deficiencies. This would make the rent—the divisions of Judaism—still more serious. The word translated “rent” is used of the “schisms” in the Corinthian Church, and has so passed into ecclesiastical language; it is the English “schism.”.

No man; and no man (Revised Version); οὐδεὶς δέ. 'And' is slightly adversative. They will indeed fast then, yet fasting does not belong to the essence of my teaching.

To insist on fasting would only be right if my teaching came merely into mechanical connexion with the religion of the day. But this is not the case.

(1) Treated as an addition, it injures the religion of the day (ver. (2) Treated as something to be accepted by all Jews, regardless of their moral fitness for it, it is itself wasted, and also ruins those who so accept it (ver. The verses thus (1) answer the disciples of John the Baptist, that fasting must not be made compulsory for Christ's disciples; and (2) warn them solemnly that they themselves must become morally fitted to receive Christ's teaching. No man; emphatic. Christ wants to show them the irrationality of what they want him to do - enjoin fasting on his disciples. Putteth a piece - patcheth a patch ( ἐπιβάλλει ἐπίβλημα) - of new ( undressed, Revised Version) cloth unto ( upon, Revised Version) an old garment, for that which is put in to fill it up ( that which should fill it up, Revised Version; τὸ πλήρωμα αὐτοῦ) taketh from the garment, and the rent is made worse ( and a worse rent is made, Revised Version). My teaching is intended to be more than a patch (however good a patch) sewn on to the religion of the day.

New (ἀγνάφου) From ἀ, not, and γνάπτω, to card or comb wool; hence to dress or full cloth. Therefore Rev.

Renders more correctly undressed cloth, which would shrink when wet, and tear loose from the old piece. Renders rude.

Jesus thus pictures the combination of the old forms of piety peculiar to John and his disciples with the new religious life emanating from himself, as the patching of an old garment with a piece of unfulled cloth, which would stretch and tear loose from the old fabric and make a worse rent than before.