Matthew 9:15
Verse
Context
Questions about Fasting
14At that time John’s disciples came to Jesus and asked, “Why is it that we and the Pharisees fast so often, but Your disciples do not fast?”15Jesus replied, “How can the guests of the bridegroom mourn while He is with them? But the time will come when the bridegroom will be taken from them; then they will fast.
Sermons
Basilea Schlink
Bill McLeod
John PiperJohn Piper
Michael Koulianos
Mike Bickle
John Nelson DarbySummary
Commentary
- John Gill
- Tyndale
John Gill Bible Commentary
No man putteth a piece of new cloth,.... These words are, by Luk 5:36 called a "parable", as are those in the following verse; and both are commonly interpreted of the unreasonableness and danger of putting young disciples upon severe exercises of religion, as fasting, &c: and it is true, that young converts are to be tenderly dealt with, as they are by Father, Son, and Spirit, as the disciples were by Christ, and the first Christians were by the apostles: and some things in these parables may seem to agree; as that these austerities should be represented as "new", and as burdensome and troublesome, and the disciples as weak, and easily staggered: but then there are others that will not bear; as that the disciples should be compared to "old garments, and old bottles"; when they were "young" converts, and men "renewed" by the Spirit and grace of God, and had on the beautiful robe of Christ's righteousness; and that such severe exercises, under the notion of religion, should be signified by "new wine", which generally designs something pleasant and agreeable: nor were the disciples unable to bear such severities, who very probably had been trained up in them, and been used to them before their conversion; and could now as well have bore them as John's disciples, or the Pharisees, had they been proper and necessary; but the true reason why they were not required of them, was not their weakness, or danger of falling off, and perishing, of which there were none; but because it was unsuitable to their present situation, the bridegroom being with them. But our Lord, in this parable of putting "a piece of new", or "undressed cloth", such as has never passed through the fuller's hands, and so unfit to mend with, unto an old garment, refers not only to the fastings of the Pharisees, but to their other traditions of the elders, which they held; as such that respected their eating, drinking, and conversing with other persons mentioned in the context, and which observances they joined with their moral performances; on account of which, they looked upon themselves as very righteous persons, and all others as sinners: and to expose their folly, Christ delivers this parable. Wherefore, by "the old garment", I apprehend, is meant their moral and legal righteousness, or their obedience to the moral and ceremonial laws, which was very imperfect, as well as impure, and might be rightly called "filthy rags"; or be compared to an old worn out garment, filthy and loathsome, torn, and full of holes, which cannot keep a person warm, nor screen him from the weather, and so old that it cannot be mended. And by the "piece of new cloth", or "garment", put unto it, or sewed upon it, are intended the traditions of the elders, these men were so fond of, concerning eating, and drinking, and fasting, and hundreds of other things, very idle and trifling, and which were new and upstart notions. Now, by putting, or sewing the new cloth to their old garment, is designed, their joining their observance of these traditions to their other duties of religion, to make up a justifying righteousness before God; but in vain, and to no purpose. Their old garment of their own works, in obedience to the laws of God, moral and ceremonial, was full bad enough of itself; but became abundantly worse, by joining this new piece of men's own devising to it; for that which is put in to fill it up, taketh from the garment, and the rent is made worse: their new obedience to the traditions of men, making void the law of God, instead of mending, marred their righteousness, and left them in a worse condition than it found them: and besides, as it is in Luke, "the piece that was taken out of the new, agreeth not with the old"; there being no more likeness between the observance of the commandments of men, and obedience to the laws of God, than there is between a piece of new undressed cloth, that has never been washed and worn, and an old worn out garment. Much such a foolish part do those men under the Gospel dispensation act, who join the righteousness of Christ, or a part of it, with their own, in order to make up a justifying righteousness before God; for Christ's righteousness is the only justifying righteousness; it is whole and perfect, and needs nothing to be added to it, nor can it be parted, any more than his seamless coat was; nor a piece taken out of it: nor is there any justification by works, either in whole or in part; the old garment of man's righteousness must be thrown away, in point of justification; it cannot be mended in such a manner; and if any attempts are made in this way, the rent becomes worse: such persons, instead of being justified, are in a worse condition; for they not only set up, and exalt their own righteousness, which is criminal, but disparage the righteousness of Christ as imperfect, by joining it to their's; and whilst they fancy themselves in a good state, are in a most miserable one; harlots and publicans being nearer the kingdom of heaven than these, and enter into it before them; self-righteous persons are more hardly, and with greater difficulty convinced, than such sinners. Moreover, nothing is more disagreeable than such a patch work; Christ's righteousness and a man's own bear no likeness to one another; and such a patched garment must ill become the character and dignity of a saint, a child of God, an heir of heaven.
Tyndale Open Study Notes
9:15 wedding guests . . . groom: John the Baptist had also described the Messiah and his disciples in this way (John 3:29), drawing on Old Testament imagery to reveal Jesus’ status (see Matt 25:1-13; Isa 54:5-6). • taken away: This is Jesus’ first prediction of his violent death (see Matt 16:21; 17:12, 22-23; 20:18-19; 26:2, 26-35; Isa 53:8). • then they will fast: Jesus may be referring to the disciples’ sorrow immediately after his crucifixion, or to the disciples’ lifestyle after his death and resurrection (see Acts 9:9; 13:2-3; 14:23; 27:9, 33).
Matthew 9:15
Questions about Fasting
14At that time John’s disciples came to Jesus and asked, “Why is it that we and the Pharisees fast so often, but Your disciples do not fast?”15Jesus replied, “How can the guests of the bridegroom mourn while He is with them? But the time will come when the bridegroom will be taken from them; then they will fast.
- Scripture
- Sermons
- Commentary
(Pdf Book) My All for Him / 5 Chapters
By Basilea Schlink9.1K00:00First LoveEbooksDiscipleshipPSA 23:3MAT 9:15MAT 13:45LUK 6:38LUK 10:42JHN 7:37EPH 5:32PHP 4:81JN 4:19REV 2:4Basilea Schlink emphasizes the necessity of 'first love' for Jesus, which is crucial for enduring the trials of our time. This love, akin to 'bridal love,' is a powerful force that enables believers to face suffering and persecution with courage and joy. Schlink illustrates that true discipleship stems from this intimate love for Christ, which should be undivided and prioritized above all else. She encourages believers to cultivate this love through personal devotion and worship, as it is the key to genuine happiness and fulfillment in their faith. Ultimately, she reminds us that Jesus, as our Bridegroom, desires a deep, loving relationship with each of us, inviting us to surrender our hearts fully to Him.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Fasting for the Reward of the Father
By John Piper1.2K27:10MAT 6:1MAT 6:16MAT 6:33MAT 9:15MAT 16:16In this sermon, the speaker focuses on the topic of fasting and how it should be done with the right intentions. He warns against being like hypocrites who fast to be seen by others. Instead, he encourages a genuine and private fasting that is done solely for the sake of pleasing God. The speaker emphasizes the importance of having a deep and authentic relationship with God, where our actions are not driven by the desire for applause from others.
Fasting for the King's Coming
By John Piper1.2K29:46DEU 8:3EZR 8:21MAT 4:4MAT 6:33MAT 9:15LUK 2:39ACT 13:2In this sermon, the speaker emphasizes the importance of fasting as a spiritual practice. He explains that fasting is not just for times of crisis, but can be done out of a longing for the presence of God. The speaker references Luke 18:7, where Jesus promises to vindicate those who cry out to him day and night, and suggests that fasting is a means by which we can bring about the return of Jesus. He concludes by encouraging the congregation to participate in a month-long fasting challenge and shares his desire to hear testimonies of God's intervention in their lives.
Friends of the Bridegroom (Pt. 1)
By Michael Koulianos4552:35BridegroomHearing God's VoiceFriendship with GodGEN 5:24GEN 6:9EXO 33:11MAT 9:15JHN 3:29JHN 15:15ROM 6:23EPH 2:8JAS 2:23Michael Koulianos teaches on the concept of being a 'Friend of the Bridegroom,' emphasizing the importance of hearing God's voice and developing a deep friendship with Jesus. He highlights that while salvation is a free gift, true friendship with God requires trust and intimacy, which can be costly. Koulianos warns against the dangers of merely participating in religious activities without genuine connection to God, and he encourages believers to seek a deeper relationship characterized by obedience and humility. He draws parallels between biblical figures like Moses and Abraham, who were known as friends of God, and stresses the significance of living under God's authority and guidance.
Overview of Nt Bridal Theology
By Mike Bickle3558:25Identity in ChristBridal TheologyBridegroom LoveISA 62:4HOS 2:16MAT 9:15MAT 22:1JHN 2:1JHN 3:29JHN 17:24EPH 5:25REV 19:7REV 22:17Mike Bickle presents an overview of New Testament Bridal Theology, emphasizing that Jesus' ministry begins and ends with the theme of the Bride of Christ. He highlights the significance of Jesus' first miracle at the wedding in Cana, illustrating His desire to enhance the wedding celebration and the ultimate union with His bride. Bickle explains that Jesus identifies Himself as the Bridegroom, revealing His deep emotional connection and desire for His people, culminating in His final prayer for the church to be with Him. The sermon underscores the importance of understanding our identity as the Bride of Christ and the call to love Him in return, as well as the Holy Spirit's role in awakening this love within us.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Jesus Christ:the True Bridegroom
By Basilea Schlink0Intimacy With GodThe Love of ChristHOS 2:19MAT 9:15JHN 3:29Basilea Schlink emphasizes that Jesus Christ embodies the true Bridegroom, yearning for a deep, reciprocal love from His bride, the soul. He desires not just obedience but a heartfelt commitment, longing for His followers to share in His sufferings and concerns for the world. Jesus' love is a jealous love, seeking exclusivity and intimacy, and He waits patiently for His bride to respond to His call. The true bridal state involves a willingness to sacrifice and comfort Him in His grief, reflecting His love through actions that honor Him. Ultimately, Jesus, as the Bridegroom, desires a relationship that transcends mere duty, inviting His bride into a profound union of love and purpose.
Exposition on Psalm 128
By St. Augustine0GEN 1:22PSA 127:1PSA 128:1MAT 9:15MAT 12:48ROM 12:121CO 15:19St. Augustine preaches about the life and martyrdom of Felix, highlighting his happiness in despising the world for the sake of the Lord, and his ultimate reward of everlasting life. He emphasizes the unity of believers in Christ, where many are one, and the importance of fearing the Lord and walking in His ways. Augustine delves into the symbolism of Psalms 127, portraying the Church as the wife of Christ and believers as His children, urging them to be like olive-branches around the Lord's table. He encourages believers to focus on spiritual blessings and the eternal perspective, rather than earthly desires and temporal joys.
Exposition on Psalm 7
By St. Augustine0MAT 9:15St. Augustine preaches on Psalm 7, reflecting on the story of Chusi, son of Jemini, who betrayed King David, drawing parallels to Judas betraying Jesus. He delves into the significance of names like Chusi (silence) and Achitophel (brother's ruin), connecting them to spiritual interpretations. The Psalmist acknowledges God's justice in punishing sinners and protecting the righteous, emphasizing the confession of God's justice rather than the confession of sins. The Psalmist praises God for His righteous judgment and the beauty of His creation, even in ordering the penalties for sinners.
- John Gill
- Tyndale
John Gill Bible Commentary
No man putteth a piece of new cloth,.... These words are, by Luk 5:36 called a "parable", as are those in the following verse; and both are commonly interpreted of the unreasonableness and danger of putting young disciples upon severe exercises of religion, as fasting, &c: and it is true, that young converts are to be tenderly dealt with, as they are by Father, Son, and Spirit, as the disciples were by Christ, and the first Christians were by the apostles: and some things in these parables may seem to agree; as that these austerities should be represented as "new", and as burdensome and troublesome, and the disciples as weak, and easily staggered: but then there are others that will not bear; as that the disciples should be compared to "old garments, and old bottles"; when they were "young" converts, and men "renewed" by the Spirit and grace of God, and had on the beautiful robe of Christ's righteousness; and that such severe exercises, under the notion of religion, should be signified by "new wine", which generally designs something pleasant and agreeable: nor were the disciples unable to bear such severities, who very probably had been trained up in them, and been used to them before their conversion; and could now as well have bore them as John's disciples, or the Pharisees, had they been proper and necessary; but the true reason why they were not required of them, was not their weakness, or danger of falling off, and perishing, of which there were none; but because it was unsuitable to their present situation, the bridegroom being with them. But our Lord, in this parable of putting "a piece of new", or "undressed cloth", such as has never passed through the fuller's hands, and so unfit to mend with, unto an old garment, refers not only to the fastings of the Pharisees, but to their other traditions of the elders, which they held; as such that respected their eating, drinking, and conversing with other persons mentioned in the context, and which observances they joined with their moral performances; on account of which, they looked upon themselves as very righteous persons, and all others as sinners: and to expose their folly, Christ delivers this parable. Wherefore, by "the old garment", I apprehend, is meant their moral and legal righteousness, or their obedience to the moral and ceremonial laws, which was very imperfect, as well as impure, and might be rightly called "filthy rags"; or be compared to an old worn out garment, filthy and loathsome, torn, and full of holes, which cannot keep a person warm, nor screen him from the weather, and so old that it cannot be mended. And by the "piece of new cloth", or "garment", put unto it, or sewed upon it, are intended the traditions of the elders, these men were so fond of, concerning eating, and drinking, and fasting, and hundreds of other things, very idle and trifling, and which were new and upstart notions. Now, by putting, or sewing the new cloth to their old garment, is designed, their joining their observance of these traditions to their other duties of religion, to make up a justifying righteousness before God; but in vain, and to no purpose. Their old garment of their own works, in obedience to the laws of God, moral and ceremonial, was full bad enough of itself; but became abundantly worse, by joining this new piece of men's own devising to it; for that which is put in to fill it up, taketh from the garment, and the rent is made worse: their new obedience to the traditions of men, making void the law of God, instead of mending, marred their righteousness, and left them in a worse condition than it found them: and besides, as it is in Luke, "the piece that was taken out of the new, agreeth not with the old"; there being no more likeness between the observance of the commandments of men, and obedience to the laws of God, than there is between a piece of new undressed cloth, that has never been washed and worn, and an old worn out garment. Much such a foolish part do those men under the Gospel dispensation act, who join the righteousness of Christ, or a part of it, with their own, in order to make up a justifying righteousness before God; for Christ's righteousness is the only justifying righteousness; it is whole and perfect, and needs nothing to be added to it, nor can it be parted, any more than his seamless coat was; nor a piece taken out of it: nor is there any justification by works, either in whole or in part; the old garment of man's righteousness must be thrown away, in point of justification; it cannot be mended in such a manner; and if any attempts are made in this way, the rent becomes worse: such persons, instead of being justified, are in a worse condition; for they not only set up, and exalt their own righteousness, which is criminal, but disparage the righteousness of Christ as imperfect, by joining it to their's; and whilst they fancy themselves in a good state, are in a most miserable one; harlots and publicans being nearer the kingdom of heaven than these, and enter into it before them; self-righteous persons are more hardly, and with greater difficulty convinced, than such sinners. Moreover, nothing is more disagreeable than such a patch work; Christ's righteousness and a man's own bear no likeness to one another; and such a patched garment must ill become the character and dignity of a saint, a child of God, an heir of heaven.
Tyndale Open Study Notes
9:15 wedding guests . . . groom: John the Baptist had also described the Messiah and his disciples in this way (John 3:29), drawing on Old Testament imagery to reveal Jesus’ status (see Matt 25:1-13; Isa 54:5-6). • taken away: This is Jesus’ first prediction of his violent death (see Matt 16:21; 17:12, 22-23; 20:18-19; 26:2, 26-35; Isa 53:8). • then they will fast: Jesus may be referring to the disciples’ sorrow immediately after his crucifixion, or to the disciples’ lifestyle after his death and resurrection (see Acts 9:9; 13:2-3; 14:23; 27:9, 33).