Luke 5:30-39 - Homiletics

The new and the old.

Two classes of persons are amazed and offended—those to whom old ways and recognized canons of respectability were of the very essence of the religious life; and those whose minds occupied a sort of intermediate position, who had so far broken from the old, but had not yet received the spirit of the new time which had begun in Galilee. Here is this Rabbi, whose fame has spread far and wide, who is undoubtedly possessed of marvellous powers, associating with persons whom every respectable Hebrew shunned, accepting a tax-gatherer's invitation, and freely mingling with the worthless folk found at a tax-gatherer's table. What an outrage on social and religious decency! The scribes and Pharisees—the one of these two classes—murmur (observe, against the disciples; they do not dare to the Lord himself), "Why do ye eat and drink with publicans and sinners?" The disciples, simple, guileless souls, were probably unable to explain or account for their Master. He himself replies by quoting an Old Testament Scripture—one of those great prophetic words which express the spirit of all true religion, and prefacing and following this quotation by sentences of searching irony. "They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." How significant is every clause! "They that are whole." Will the murmurers take that description as appropriate to them? Then the Jesus whom they surround has nothing for them; his work is not for the self-righteous, but for the consciously sinful and needy. But "whoso" would be teachers of the people as they may be, let them go and learn the first lesson of Divine wisdom, viz. that it is the delight of God's love to find out fatherless souls; that he is satisfied, not by formal acts of worship, rendered in mere obedience to usage, but by the seeking of poor outcasts from ordinance and society, by such fellowship with them as reveals the purpose, "I will have mercy, and not sacrifice." Now comes the moment at which, along with the Pharisees, the other of the two offended classes—those occupying an intermediate position between the old and the new—appears on the scene. Some disciples of the Baptist have been scanning the movements of the Prophet of Nazareth, and the feast just held gives increased force to their doubts and difficulties. The joyous life which Jesus and his followers are living contrasts with the sternly simple, ascetic life which they have been taught to regard as the best. Can the joyous life be right? Why the disregard of the outward signs of discipline? Why is he so lax with those whom he has called? The answer returned has an abiding interest for the Church in all times. First, observe Christ's word with regard to the special issue raised; and, secondly, observe his setting forth of the general truth as to his gospel and kingdom.

I. THE SPECIAL ISSUE IS FASTING . Jesus does not deny its utility. He fasted. Moreover, in his sermon from the mount, he recognized fasting as one of the elements of the religious life. What his saying bears on is its observance as a fixed habit or rule. The time, the rule, Christ teaches, must come from within. He goes to the root of the matter when he asks, "Can the children of the bridechamber mourn?" There is nothing if there is not mourning. Mere non-eating is nothing; mere austerities are nothing. Self-denial for the sake of self-denial is nothing. It is the relation to spiritual ends, the power of interpreting and helping spiritual life, that gives any service its value. "How can you make these children mourn while I am with them? Their fasting, at present, would be wholly artificial. It is the worship in spirit and truth that I want. When they can really mourn, they will. Until then, let them rejoice." The days did come. The Bridegroom was taken from them. And they mourned. and still, as then, there are, as one has called them, "fast-days which God appoints souls." Christ's disciples should have their retreats , when the round of pleasure or of care is given up, and the blessing of entire solitude with God is realized. Only, let these be, not because of a law made for them, but because of the law which the Lord, by the dealing of his Holy Spirit, writes within their own hearts. And, supposing the space for such retreats cannot be secured, remember there is a fasting which all can practise. All can abstain from self-pleasing and indulgence. All may consider whether it be not a duty to abstain from things lawful when the use of such things is an occasion of stumbling to their brethren. And all should recollect the grand old words, "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?"

II. THE WORD AS TO FASTING BRINGS INTO SIGHT THE WHOLE QUESTION AS TO THE REQUIREMENTS AND THE NATURE OF THE TRUTH AS IT IS IN JESUS , Glance at the outstanding features of the ever-memorable parable between the thirty-sixth and the thirty-ninth verses.

1 . The bearing of the sentence as to patching. The disciples of John and the Pharisees virtually ask that Jesus sew the new cloth, which is woven out of his Person and sacrifice, into an old rotten garment. The answer is "No; what has decayed and is waxing old is ready to vanish; let it go. When it comes to this, patching and mending is worthless policy. It does not benefit the old, whilst it spoils the new. The new will not hold to the seam of the old, and, when it gives way, not only is the rent made worse, but in the end the new must be rejected also." What is particularly meant by the similitude of the garment is the manner of life, that which forms the envelopment of the soul. As to this, Christ will have no patching. Christianity is not Judaism with something sewn on to it. It is not a conglomerate of religions. It comprehends all that is good anywhere. It destroys nothing. But it is a new robe. All that is old is made new. And so must it be with the character. It is not a mere amending at this point or at that that will suffice. Merely to sew a piece of the new cloth, to have a fragment of Christ's religion patched to the old self, will that suffice? Verily no. Put off the old man. Put on the new. "If any man be in Christ, he is a new creature."

2 . The bearing of the sentence as to wine. By this, as it would seem, the Lord means the inward spiritual principle, the grace—"that best wine which goeth down smoothly, gliding through the lips of those that are asleep." This is not some compound of dregs of old wines; it has all the strength and flavour of the old, but it is new. It is the fruit of a grape which none but the Son of God could bruise; it is the product of a wine-press which none but he could tread; it has the power of a sustenance which none but he could infuse. And this new life must be put into new bottles. It demands forms of worship and action peculiar to itself—forms of worship adapted at once to the richness of the sentiments and the simplicity of its utterance, the natural and becoming vehicles of its own voice of prayer and praise; forms of action in harmony at once with its spirituality and its humanity. It is too living and strong for any receptacle of its influence except that which has been created for and by itself. New wine and new bottles. Let the hearer of the Word ponder this. Note the point of junction between liberty and discipline in the Christian life. "Where the Spirit of the Lord is, there is liberty." But to realize this liberty, the will presented to the Lord must be so opened and ordered that the movements of his love shall flow in, and the power of his grace shall be fulfilled. It is all of grace, but the new bottle is needed for the new wine. The Lord is very decided as to this. The principle of an entire subjection to God must be asserted over every impeding tendency. In our present state pains must go with prayers, that the heart be kept "believing, true, and clean," a wineskin fit for the new wine. Hereafter, in the eternal year of the Bridegroom-joy, it shall be otherwise. Then, they who wait upon the Lord shall "ran, and not be weary; and walk, and not faint."