Lucas 5:36-38

DISCOURSE: 1492
THE NEW WINE AND OLD BOTTLES

Lucas 5:36. And he spake also a parable unto them; No man putteth a piece of new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 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.

THE cavils of objectors have been frequently overruled for the benefit of the church. They have given rise to many of our Lord’s most instructive discourses, and thereby furnished us with a much clearer and more extensive knowledge of our duty. Thrice in this chapter do we see our Lord called upon to answer the objections that were either secretly entertained, or openly expressed, against him. His forgiving of sins, and associating with sinners, had given offence; but he vindicated his conduct with respect to both, and has afforded us herein a rich discovery of his power and grace. In the context he was condemned for leaving his Disciples so much at liberty respecting the duty of fasting. In reply to the queries put to him on this subject, he delivered the parables which we have now read: and in which are contained,

I. A virtual acknowledgment of the duty of fasting—

[This duty, together with the attendant offices of humiliation and prayer, our Lord had forborne to insist upon so much as John had done: and for that he was blamed by the self-righteous Pharisees. But in his answer to the question put to him, he does not say, that the children of the bride-chamber were never to fast, but only not during the present season, “whilst the Bridegroom was yet with them.” Nor in the parables before us does he say, that the old garment should not be mended, nor the wine put into vessels at all, but only that discretion was to be exercised with respect to the manner of doing these things. These intimations alone were sufficient to establish the propriety of practising the duty there spoken of: but they are enforced by many other passages of Holy Writ; and especially by the admonitions given by our Lord himself respecting our conduct when we fast [Note: Mateus 6:16.]. Indeed, in our text itself he says, that after his removal from them “they should fast [Note: ver. 35.].”]

There being no doubt amongst us on this point, I proceed more particularly to notice that which is in fact the substance of both the parables, namely,

II.

A special direction for the performance of this duty—

In inculcating or practising this solemn duty, we are here taught to pay the strictest attention to the principal circumstances relating to it, such as the time, the manner, the end.

1. The time—

[It is not every season that is suited to this duty. At a wedding-feast, for instance, it would be absurd to fast. But on occasion of any great calamity, whether public or private, a fit opportunity would offer itself. In a season of war, famine, pestilence, the deepest humiliation becomes us. So under the pressure of any personal affliction, and especially in a time of spiritual distress, when corruptions are strong, and temptations powerful, and self-reproach is deep, and God has hidden his face from us, it becomes us to betake ourselves to fasting and prayer. Respecting an unclean devil, which the Disciples were not able to eject, our Lord said, “This kind goeth not out but by fasting and prayer [Note: Mateus 17:21.].” And so we find on many occasions our lusts too strong for us; and therefore too strong, because we use not these means of obtaining the victory over them. There are also in domestic life seasons when husband and wife may profitably separate from each other for a short time in order to address themselves more effectually to the discharge of this high duty of fasting and prayer [Note: 1 Coríntios 5:7.]. And thus has Solomon informed us; “There is a time to weep, as well as a time to laugh, and a time to mourn as well as a time to dance [Note: Eclesiastes 3:4.]:” and these seasons we ought more particularly to select, even “when the Bridegroom is taken away from us.”]

2. The manner—

[Here also discretion is greatly wanted. To carry our austerities so far as to injure our own health, is highly inexpedient. Such conduct, instead of fitting us the more for the Lord’s service, would rather incapacitate us for it, and defeat the very object we had in view. The putting of new wine into leathern bottles that were weakened by use and age, would lead to the destruction of the bottles themselves, and of the wine committed to them. And so would indiscreet austerities operate on us, and on all around us. For, what would the world at large think of a religion that prescribed such things? Would they not cry out against it as a gloomy superstition? And what would an inquiring soul be ready to feel? Would he not be discouraged and disheartened, and, through a distaste for such self-tormenting exercises, be ready to relinquish it altogether? We must take care then, that in our mode of inculcating these self-denying duties, we do not give occasion for such unfounded sentiments, and such erroneous conceptions.]

3. The end—

[The Pharisees put these services in the place of true religion, not knowing that they are only as means to an end, and as the scaffolding to the edifice which it is employed to construct. Hence arose their bitter complaint against our Lord. But we must ever remember, that, to whatever extent we multiplied these services, they never could stand in the place of repentance, and faith in the Lord Jesus Christ. This is the great error of the Church of Rome: they place penance, that is, a round of observances prescribed by man, in the place of repentance as enjoined by God, and in the place also of the Lord Jesus Christ, “whose blood alone can cleanse from all sin.” But I charge you before God to be on your guard against this, since it will “make void the whole Gospel of Christ,” and cause “the blood of Christ to have been shed in vain.” As a discipline for the mortifying of the flesh and the quickening of the spirit, fasting is good: but as a substitute for an entire renovation of soul, and for a simple faith in the Lord Jesus Christ, it is a broken reed, which will pierce even unto death the hand that rests upon it.]

Learn then from this parable,
1.

To judge with candour—

[The Pharisees through their pride and ignorance were led to condemn our Lord. And thus we also are apt to judge our unoffending brethren. We have a standard of our own; and by that we try all other persons: and, if they exceed that standard we condemn them as enthusiasts; or, if they fall short of it, we account them but lukewarm formalists. But the same standard cannot be applied to all. There are ten thousand circumstances which may not only justify a difference of conduct in pious persons, but may actually produce it. The Disciples of John, we readily acknowledge, did right in fasting oft: but did the Disciples of our Lord act wrong because they did not fast at all? No: the circumstances of the two parties were widely different, as our Lord informed them; and therefore both were right. So it may be with many of our brethren, who differ from us in relation to this matter: and it does not become us to judge them. “To their own Master they stand or fall:” and it is our part to commit them altogether unto God, who judgeth righteously, and who alone can estimate every thing which is to be taken into the account.]

2. To give advice with caution—

[We ought to bear in mind the different situations and capacities of men, and not to be requiring of novices what is suited only to the strength of an established saint. Our blessed Lord spake not all he knew, but only what his hearers were able to receive; and even from his own Disciples he kept back much which they were not able at that time to comprehend [Note: João 16:12.]. So St. Paul “fed his Corinthian converts with milk and not with meat,” because they were yet in too carnal a state to enter into the deeper subjects which he would gladly have brought before them [Note: 1 Coríntios 3:2.]. Thus then should we also do. We should “feed babes with milk, and minister meat to those only who by reason of a more adult age are able to digest it [Note: Hebreus 5:12.].” Nor let any one think this unbecoming a minister of God. It is the true and proper office of love. Jacob would not drive his lambs too far, lest in one day he should kill them all [Note: Gênesis 33:13.]. And our blessed Lord “carried the lambs in his bosom, and gently led those that were with young.” And thus must we also exercise the same tender care in administering to the lambs of our flock, lest by undue rigour we “break the bruised reed,” or by overwhelming exactions we “quench the smoking flax.”]

3. To press forward with holy unremitting diligence—

[It was of his holy Apostles that our Lord said, that in the days after his removal from them they should fast. Who then are we that we should think ourselves at liberty to remit our exertions in our heavenly course? Never will there be in this life a moment when our vigilance can be dispensed with, or our most self-denying labours be relaxed. Nor, if St. Paul was “in fastings often,” should we account that holy discipline unnecessary for us. On the contrary, we should by all possible means “keep our body under and bring it into subjection, lest by any means, after having ministered to others, we ourselves should be deemed unworthy the approbation of our God [Note: 1 Coríntios 9:27.]