Matthew 9:17
Verse
Context
The Patches and the Wineskins
16No one sews a patch of unshrunk cloth on an old garment. For the patch will pull away from the garment, and a worse tear will result.17Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will spill, and the wineskins will be ruined. Instead, they pour new wine into new wineskins, and both are preserved.”
Sermons
Bill McLeod
Greg Locke
K.P. Yohannan
T. Austin-Sparks
John Nelson Darby
Erlo StegenT. Austin-SparksSummary
Commentary
- John Gill
John Gill Bible Commentary
While he spake these things unto them,.... To the Scribes and Pharisees, and to John's disciples, concerning, and in vindication of his, and his disciples, eating and drinking with publicans and sinners, and their not fasting as others did; and while he spake these parables, to expose the folly of self-righteous persons, and justify his own conduct, in calling sinners to repentance, behold, there came a certain ruler and worshipped him. This man, as both Mark and Luke say, was named Jairus; and was a ruler, not of the sanhedrim, or lesser consistory, but of the synagogue that was at Capernaum; and whom the Jews call, , "the head of the synagogue". Mark says, he was "one of the rulers": not that there were more rulers than one, in one synagogue (q): but as in great cities, so it is likely in Capernaum there were more synagogues than one, of which he was one of the rulers: so we read of (r), "heads", or "rulers of synagogues". As this is one mistake, so it is another to say, that Dr. Lightfoot speaks of this ruler, as the same with the "minister" of the congregation; when both here, and in the place referred to, he manifestly distinguishes them; as do the Jews: for, by this ruler, as their commentators (s) say, "the necessary affairs of the synagogue were determined, as who should dismiss with a prophet, who should divide the "shema", and who should go before the ark.'' Whereas the business of , "the minister of the synagogue", was to bring in and out the ark, or chest, in which was the book of the law; and particularly, when the high priest read, or pronounced the blessings, "he" took the book, and gave it to "the ruler of the synagogue"; and the ruler of the synagogue gave it to the "sagan", and the "sagan" to the high priest (t). The doctor makes indeed , "the messenger of the congregation", to be the same with "the minister of the synagogue", and which is his mistake; for these were two different officers (u): the former was the lecturer, or preacher; and the latter, a sort of a sexton to keep the synagogue clean, open and shut the doors, and do other things before mentioned. This Jairus was a man of great power and significance; who in such a very humble manner prostrated himself at the feet of Jesus, and expressed such strong faith in him: saying, my daughter is even now dead, but come and lay thine hand upon her, and she shall live. Luke says, she was "his only daughter": and Mark calls her his "little daughter": though both he and Luke say, she was about "twelve" years of age, and that with strict propriety, according to the Jewish canons, which (w) say; that "a daughter, from the day of her birth until she is twelve years complete, is called "a little one" and when she is twelve years of age, and one day and upwards, she is called "a young woman".'' Her case seems to be differently represented; Mark says, she was "at the point of death", or "in the last extremity"; and Luke, that she "lay dying": but Matthew here says, that she was "even now dead", which may be easily reconciled: for not to observe, that signifies "near", and the phrase may be rendered, "she is near dead", or just expiring, the case was this; when Jairus left his house, his daughter was in the agony of death, just ready to give up the ghost; so, that he concluded, by the time he was with Jesus, she had made her exit; as it appears she had, by a messenger, who brought the account of her death, before they could get to the house. The ruler's address to Christ on this occasion, is a very considerable, though not so great an instance of faith as some others; that he, who was a ruler of a synagogue, should apply to Christ, which sort of men were generally most averse to him; that he should fall down and worship him, if not as God, since as yet he might be ignorant of his deity, yet behaved with the profoundest respect to him, as a great man, and a prophet; that he should come to him when his child was past all hope of recovery; yea, when he had reason to believe she was actually dead, as she was; that even then, he should believe in hope against hope; he affirms, that he really believed, that if Christ would but come to his house, and lay his hand upon her, an action often used in grave and serious matters, as in blessing persons, in prayer, and in healing diseases, she would certainly be restored to life again. (q) Vid. Rhenfurd. de decem otiosis dissert. 2. c. 7. (r) T. Bab. Gittin, fol. 60. 1. (s) Jarchi & Bartenora in Misn. Yoma, c. 7. sect. 1. & Sota, c. 7. sect. 7. (t) Misn. Sota, c. 7. sect. 7. & Bartenora in ib. (u) Vid. Rhenfurd, dissert. 1. p. 81, etc. (w) Maimon. Hilchot lshot, c. 2. sect. 1. & Bartenora in Misn. Nidda, c. 5. sect. 6.
Matthew 9:17
The Patches and the Wineskins
16No one sews a patch of unshrunk cloth on an old garment. For the patch will pull away from the garment, and a worse tear will result.17Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will spill, and the wineskins will be ruined. Instead, they pour new wine into new wineskins, and both are preserved.”
- Scripture
- Sermons
- Commentary
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.
You Didn't Lose It, You Left It
By Greg Locke79436:34MAT 3:1MAT 6:33MAT 9:17LUK 13:3ROM 2:4REV 2:4In this sermon, the preacher discusses the message from God to the church. He starts by acknowledging that God recognized the church for their actions. However, God also rebuked them for their wrongdoings. The preacher emphasizes the importance of remembering the goodness of God and the salvation that we have through Jesus. He encourages the congregation to get back to their first works and to seek humility, honesty, and help in order to experience revival through the Holy Spirit.
Celebrating Christ and Transforming Lives - Part 2
By K.P. Yohannan42713:30ChristPRO 9:17MAT 6:33MAT 9:17MAT 9:35MAT 11:2In this sermon, Dr. K. P. Ohannon discusses the importance of caring for the poor and the lost world, just as Jesus did when he was on earth. He highlights the harsh reality of millions of child laborers in the world, particularly in South Asia, who suffer and are in pain because they do not know Jesus loves them. Dr. Ohannon emphasizes the need for Christians to take action and demonstrate God's love to others. He references Proverbs 19:17, which states that those who are kind to the poor lend to the Lord and will be rewarded. The sermon encourages viewers to participate in Gospel for Asia's Christmas gift campaign to make an eternal difference in the lives of those in need.
The Continuing Need for Adjustment
By T. Austin-Sparks0Flexibility in FaithSpiritual GrowthISA 43:19MAT 9:17JHN 16:13ROM 12:21CO 13:122CO 3:18EPH 4:15PHP 3:10COL 1:10HEB 12:1T. Austin-Sparks emphasizes the ongoing need for spiritual adjustment in our understanding of God, warning against the dangers of fixed ideas and traditionalism that can limit our relationship with Him. He reflects on how Israel's captivity and the struggles of Christ's disciples stemmed from rigid conceptions that obstructed their spiritual growth. Sparks argues that while foundational truths remain unchanged, our interpretations and methods must be flexible to accommodate deeper revelations from God. He calls for believers to seek the true life of God beyond the confines of established doctrines, urging a commitment to continual growth and understanding in Christ. Ultimately, the goal is to know Him more fully, which requires a willingness to adjust and embrace new insights.
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.
Always New
By Erlo Stegen0Renewal in ChristEmbracing the Holy SpiritISA 43:19MAT 9:17JHN 3:30ROM 12:22CO 4:162CO 5:17GAL 5:22EPH 5:18PHP 3:13COL 3:10Erlo Stegen emphasizes the necessity of being renewed in Christ to receive the new wine of the Holy Spirit, as illustrated in Matthew 9:17. He explains that just as old wineskins cannot contain new wine due to their rigidity, our old ways and habits must be transformed to embrace the fresh work of God in our lives. Stegen warns that without daily renewal, believers risk losing the blessings of the Spirit and may even face spiritual stagnation. He challenges the congregation to introspect and identify any remnants of their old selves that could hinder their spiritual growth. Ultimately, the message calls for a commitment to continual renewal in order to fully experience the new life in Christ.
The Burden of the Valley of Vision (Isaiah 22:1)
By T. Austin-Sparks0Prophetic BurdenSpiritual DiscernmentISA 22:1MAT 9:17LUK 5:37T. Austin-Sparks discusses the profound burden carried by prophets, emphasizing their role in discerning spiritual decline and the need for a deeper connection with God's vision. He explains that true prophets often feel isolated due to their unique insights and the weight of their calling, which is to maintain God's full thought amidst a complacent and traditional church. Sparks warns against the dangers of being spiritually satisfied with the status quo, urging believers to remain open to new revelations and adjustments in their faith. He highlights that the prophetic function is not merely about works but about preserving the spiritual state that honors God. Ultimately, the burden of the valley of vision calls for a commitment to represent God's fullest intentions, which may come at a cost.
Day 67, Mark 2
By David Servant0MAT 9:2MAT 9:17MRK 2:3David Servant preaches on the story of the paralytic in Capernaum, emphasizing the faith and determination of the paralyzed man's four friends who went to great lengths to bring him to Jesus, even digging through a roof to lower him down. Despite obstacles and disapproval, their unwavering faith led to the miraculous healing of the paralyzed man by Jesus, showcasing the power of belief and perseverance. The story also highlights the contrast between true faith and the rigid, tradition-bound attitudes of the scribes and Pharisees towards Jesus.
What Will God Do Next?
By T. Austin-Sparks0Spiritual RenewalTradition vs. TransformationISA 43:19MAT 9:17EPH 4:13COL 2:9T. Austin-Sparks explores the question of what God will do next in the context of spiritual movements throughout history, emphasizing that God often acts when spiritual conditions are shallow and traditional practices have stifled His work. He argues that past movements have been characterized by a return to the fullness of Christ rather than the addition of new elements, and warns against the dangers of allowing human traditions to dictate God's actions. Sparks suggests that a new divine movement may require breaking away from established customs and that those involved must be prepared for a transformative and often painful process. Ultimately, he calls for a deeper realization of the limitations of traditional Christianity and the necessity for God to do a new thing.
To Ministers of the Gospel of All Denominations. [#6]
By Charles Finney0Advancement in KnowledgeOvercoming PrejudicePRO 1:5ISA 43:19MAT 9:17JHN 16:13ACT 17:111CO 2:9EPH 4:15COL 3:102TI 2:15HEB 5:12Charles Finney addresses ministers of the Gospel, urging them to overcome the fear of changing their opinions on religious matters. He highlights the unreasonable public sentiment that discourages the advancement of religious knowledge, suggesting that it is seen as a crime to discover new truths that past generations did not know. Finney emphasizes the importance of continual learning and growth in understanding God's word, arguing that the church must not remain stagnant but should embrace innovation in theology. He calls for ministers to reject the prejudice against new ideas and to boldly proclaim the truths they discover, as this is essential for the church's spiritual maturity.
- John Gill
John Gill Bible Commentary
While he spake these things unto them,.... To the Scribes and Pharisees, and to John's disciples, concerning, and in vindication of his, and his disciples, eating and drinking with publicans and sinners, and their not fasting as others did; and while he spake these parables, to expose the folly of self-righteous persons, and justify his own conduct, in calling sinners to repentance, behold, there came a certain ruler and worshipped him. This man, as both Mark and Luke say, was named Jairus; and was a ruler, not of the sanhedrim, or lesser consistory, but of the synagogue that was at Capernaum; and whom the Jews call, , "the head of the synagogue". Mark says, he was "one of the rulers": not that there were more rulers than one, in one synagogue (q): but as in great cities, so it is likely in Capernaum there were more synagogues than one, of which he was one of the rulers: so we read of (r), "heads", or "rulers of synagogues". As this is one mistake, so it is another to say, that Dr. Lightfoot speaks of this ruler, as the same with the "minister" of the congregation; when both here, and in the place referred to, he manifestly distinguishes them; as do the Jews: for, by this ruler, as their commentators (s) say, "the necessary affairs of the synagogue were determined, as who should dismiss with a prophet, who should divide the "shema", and who should go before the ark.'' Whereas the business of , "the minister of the synagogue", was to bring in and out the ark, or chest, in which was the book of the law; and particularly, when the high priest read, or pronounced the blessings, "he" took the book, and gave it to "the ruler of the synagogue"; and the ruler of the synagogue gave it to the "sagan", and the "sagan" to the high priest (t). The doctor makes indeed , "the messenger of the congregation", to be the same with "the minister of the synagogue", and which is his mistake; for these were two different officers (u): the former was the lecturer, or preacher; and the latter, a sort of a sexton to keep the synagogue clean, open and shut the doors, and do other things before mentioned. This Jairus was a man of great power and significance; who in such a very humble manner prostrated himself at the feet of Jesus, and expressed such strong faith in him: saying, my daughter is even now dead, but come and lay thine hand upon her, and she shall live. Luke says, she was "his only daughter": and Mark calls her his "little daughter": though both he and Luke say, she was about "twelve" years of age, and that with strict propriety, according to the Jewish canons, which (w) say; that "a daughter, from the day of her birth until she is twelve years complete, is called "a little one" and when she is twelve years of age, and one day and upwards, she is called "a young woman".'' Her case seems to be differently represented; Mark says, she was "at the point of death", or "in the last extremity"; and Luke, that she "lay dying": but Matthew here says, that she was "even now dead", which may be easily reconciled: for not to observe, that signifies "near", and the phrase may be rendered, "she is near dead", or just expiring, the case was this; when Jairus left his house, his daughter was in the agony of death, just ready to give up the ghost; so, that he concluded, by the time he was with Jesus, she had made her exit; as it appears she had, by a messenger, who brought the account of her death, before they could get to the house. The ruler's address to Christ on this occasion, is a very considerable, though not so great an instance of faith as some others; that he, who was a ruler of a synagogue, should apply to Christ, which sort of men were generally most averse to him; that he should fall down and worship him, if not as God, since as yet he might be ignorant of his deity, yet behaved with the profoundest respect to him, as a great man, and a prophet; that he should come to him when his child was past all hope of recovery; yea, when he had reason to believe she was actually dead, as she was; that even then, he should believe in hope against hope; he affirms, that he really believed, that if Christ would but come to his house, and lay his hand upon her, an action often used in grave and serious matters, as in blessing persons, in prayer, and in healing diseases, she would certainly be restored to life again. (q) Vid. Rhenfurd. de decem otiosis dissert. 2. c. 7. (r) T. Bab. Gittin, fol. 60. 1. (s) Jarchi & Bartenora in Misn. Yoma, c. 7. sect. 1. & Sota, c. 7. sect. 7. (t) Misn. Sota, c. 7. sect. 7. & Bartenora in ib. (u) Vid. Rhenfurd, dissert. 1. p. 81, etc. (w) Maimon. Hilchot lshot, c. 2. sect. 1. & Bartenora in Misn. Nidda, c. 5. sect. 6.