“‘No one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved’” (Matthew 9:16–17).

Whenever repairing clothing or attaching a new patch to an old garment, the tailor or seamstress must be careful to follow particular guidelines and avoid certain mistakes. In like manner, believers cannot combine outmoded and external traditions of self-righteousness and ritual with the gospel of grace and forgiveness.

With these words, Jesus illustrates the truth that the old way cannot contain His new way: “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined.” Old wineskins eventually dry up and crack, and if you try to pour new wine into them, they will burst and spill the wine. Fresh wine requires a fresh skin. By analogy, the only life that can contain genuine holiness is the regenerate life granted by God when the Spirit draws a person to faith and repentance, when he or she trusts Christ as Lord and Savior.

The old wineskins refer not to God’s law and the Old Testament but to the rabbinical traditions that supplanted and contradicted God’s truth. Thus Jesus’ bringing in His new teachings in place of some old or unbiblical teachings does not mean He sets aside the divine law for some kind of ill-defined, licentious, anything-goes form of grace. The Lord unmistakably declares that He came to fulfill the Father’s law, not destroy it. Law and grace, rightly understood, have always been compatible with the believer’s benefit and blessing.

Ask Yourself
The subtext for this passage is that the self-righteous are focused on the value of their “wineskins,” while the true believer places his worth in the value of the “new wine.” What’s the difference?

From Daily Readings from the Life of Christ, Vol. 1, John MacArthur. Copyright © 2008. Used by permission of Moody Publishers, Chicago, IL 60610

“‘But the days will come when the bridegroom is taken away from them, and then they will fast’” (Matthew 9:15).

Fasting is meaningless if done merely from habit and if it doesn’t derive from a deep concern over some spiritual need. And as we saw yesterday, even the best and most foundational spiritual practices, if not done with sincere motives and right purposes, are only hypocritical and pretentious.

Jesus was obviously referring to His crucifixion when He said He would be taken away from the disciples. From that time on, it would be fitting to fast and mourn. Fasting naturally comes from a broken and mourning heart, but if it is performed as a shallow, mechanical ritual only, it is displeasing to God.

Jesus’ emphasis on internal matters such as forgiveness shows us that fasting must be held in the proper context of what’s truly important. It also demonstrates that He brought us radically different teachings and practices from those of traditional Judaism or any other religious traditions—Catholicism, liberal Protestantism, any sects and cults—that can stress externalism, ritualism, or any man-centered habits. When we fast, Jesus wants us to do so in light of His new covenant—not the old with its forms and shadows—and in a way that increases our compassion for others, causes us to be more humble and sacrificial, and gives Him all the praise and glory.

Ask Yourself
Are there ways to fast besides abstaining from food? In what other ways could you experience the spiritual benefits of fasting—the clarity of communication with God, the taming of selfish desires, the renewal of priorities?

From Daily Readings from the Life of Christ, Vol. 1, John MacArthur. Copyright © 2008. Used by permission of Moody Publishers, Chicago, IL 60610

“Then the disciples of John came to Him, asking, ‘Why do we and the Pharisees fast, but Your disciples do not fast?’ And Jesus said to them, ‘The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they?’” (Matthew 9:14–15).

Religious ritual and routine, if not handled appropriately, will always threaten true godliness. Some practices, such as praying to saints or lighting candles for the dead, are heretical. But even biblical practices, when their forms become the center of attention, can become barriers to true righteousness. Church attendance, Bible reading, saying grace before meals, and singing hymns can become lifeless habits that exclude true worship and praise. When we apply good things such as these the wrong way, they can keep us from faithful obedience . . . and keep unbelievers from trusting in God.

Alms, prescribed prayer, and fasting were the three major expressions of piety the Jews performed in Jesus’ time. The leaders took these matters quite seriously and were meticulous to practice them publicly so as to impress others with their piety (cf. Matt. 6:2, 5, 16). Thus these practices became badges of pride and hypocrisy rather than marks of humble and genuine religion before God.

Jesus’ point in mentioning the bridegroom and his attendants is to show how out of place it is for His followers (attendants) to mourn and fast while He (the Bridegroom) is with them in person. Pharisaical manners and rituals are always wrong for Christians, but even good practices (such as sincere fasting), if not done properly, can hinder what the Lord wants to accomplish in our midst.

Ask Yourself
Should our answer to this kind of hypocrisy be the removal of all forms, disciplines, and ritual practices from our worship? Or is there value in these kinds of expressions? What would go missing from our worship if it was all spur-of-the-moment, with no cherished repetitions?

From Daily Readings from the Life of Christ, Vol. 1, John MacArthur. Copyright © 2008. Used by permission of Moody Publishers, Chicago, IL 60610

“‘I did not come to call the righteous, but sinners’” (Matthew 9:13).

Everyone who is repentant, who acknowledges his or her sin and turns from it, is the object of Jesus’ call. The familiar Greek word (kaleo-) rendered here “to call” is also used of inviting someone to your home to enjoy good hospitality. This implies that Jesus did not invite the Pharisees to a meal with other sinners for the same reason He does not call any self-righteous person to salvation. In both cases, the people do not see themselves as needy, do not want to associate with those considered lower than themselves, and therefore can’t identify themselves with the Lord Jesus.

Later on, Jesus told three parables to further illustrate His concern for penitent sinners. Parables of the lost sheep and lost coin show that “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). The poignant story of the prodigal son especially illustrates the Lord’s point that the Father rejoices over every person who repents, and He grieves over everyone who thinks he has no need (see Luke 15:11–32).

Christ’s teaching is clear: the person who believes he or she is spiritually safe without Him has no part in His kingdom. Our Lord came to earth to call sinners to repentance, but He cannot seek and save (Luke 19:10) those who will not recognize they are lost—and the self-righteous need to reexamine their hearts concerning salvation before it’s too late.

Ask Yourself
We never outgrow our need, though we can easily outgrow our awareness of it. What can you do to help ensure that your utter dependence on God is never far from your thoughts and attitudes?

From Daily Readings from the Life of Christ, Vol. 1, John MacArthur. Copyright © 2008. Used by permission of Moody Publishers, Chicago, IL 60610