It’s a bit enigmatic and ambiguous and as I have demonstrated, gives rise to a number of interpretations! Any such enigmatic writing does invite us to draw from it whatever we will. In fact, I would suggest that we actually project onto it what we already possess. Goldberg entrance music. It does leave the question of what Jesus intended it to mean, to his audience, on the day. I think the notion of “the wineskins will be ruined” (Matt 9:17, Mk 2:22, Lk 5:37) would not make sense in the interpretation you suggest.

1. Parable Of The Patch And Wine Skins

Nor do men put new wine into old skins. For the patch will pull away from. When we interpret the parable, we see at once that the 'new wine' represents the. New Wine in Old Wineskins (Luke 5:33. He told them this parable: 'No one tears a patch from a new. The new wine will burst the skins, the wine will run out.

Christians ought to be considered: as the food provided for them must be such as is proper for their age (1 Cor. 5:12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, John 16:12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. – Matthew Henry’s Commentary I actually agree with Henry up to the last sentence.

Contents • • • • Passage [ ] The parables follow the as a disciple of, and appear to be part of a discussion at a held by him ( ). The parables are told in response to a question about: And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?

1 Corinthians 3:2 and Hebrews 5:12 both talk about stages of growth for the Christian, using the metaphor of breast milk and solid food. I think this is a vital part of understanding the passage. Also, John 16:12 provides a delicious tension: What else would Jesus have said if only his hearers had been able to bear it? We can only know by consulting the Holy Spirit (in the next verse). But Henry’s conclusion is way off: Jesus did not teach that Christianity was a series of hard duties, from which beginners are exempted! Jesus taught that mature Christianity was expressed this way: The wind blows wherever it pleases.

You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit. – John 3:8 So what Henry concludes cannot be Jesus’ intended meaning. _____________________________________________________ IVP New Testament Commentary Series 3. I have heard (or perhaps this is my own understanding of it) a different interpretation of this text.

Beth Immanuel. Retrieved 18 August 2016. • Lancaster, D.

In context then, the old-wine-in-old-wineskins represents “the righteous”. This is far from a criticism – it’s a ringing endorsement! One which Evangelicalism finds hard to swallow (and would probably read this as sarcasm) because of the hyperbole of Romans 3:10-11, “There is no one righteous” (cf. Ps 14:1-3; 53:1-3; Eccl 7:20).

In the Judeo-Christian worldview, spirituality is all about integrating the spiritual with the temporal existence. The ultimate “self” is the fully integrated spirit/man, as represented in Christ, the God/man.

New cloth had not yet shrunk, so that using new cloth to patch older clothing would result in a tear as it began to shrink. Similarly, old wineskins had been 'stretched to the limit' or become brittle as wine had fermented inside them; using them again therefore risked bursting them. See also [ ] • • • • • • References [ ]. • ^,, Eerdmans, 1997,, pp. Edwards,, Eerdmans, 2002,, pp.

And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

Evangelicalism wants to take this as literally true, without understanding that God’s covenants, properly observed, are the touchstone of righteousness. But I digress. I think the interpretation that you have here is instructed, at least partly, from Eastern thought. The parable in isolation could be employed to say what you suggest but I would argue not only that it doesn’t fit the context, but that Jesus would find parts of it a foreign notion. Whereas the insights of the “new influx of the Holy Spirit” could be suggested as a backdrop for (any of) Jesus’ words, continuous destruction of self in the terms you describe is not something that arises from Hebrew/Christian notions.

This is achieve in “reconciliation with God”. All “destruction of self” happens in conversion/Baptism (Rom 6:4) only once, and is then continuously appropriated by faith (Rom 6:11). It is not a cycle, nor something perpetually to be re-entered. The spiritual life is “led” by the Spirit, but experienced in concrete, temporal terms (hence the focus on bodily resurrection). “Enlightenment”, in Judeo-Christian terms, is to know God. I believe that there is a particular insight in Buddhism which recognises that as we journey, our own perspective changes so that our subjective experience is actually a dynamic reality, not a static one.

The cultured, pious, observant, faithful, God-fearing Jew was to be revered and aspired to, not destroyed. All they needed to do was to “get it” (believe), that the promised kingdom, for which they had waited and prayed for hundreds of years, had come.

Thomas (2014). Chronicles of the Messiah, Book 2 (2nd ed.). First Fruits of Zion. • ^,, Eerdmans, 1999,, pp.

So strange, in fact, that all the explanations I have found of this passage all seem to create teachings which contradict Scripture in various important ways. Commentator opinions about Wineskins Before we begin, here are some of the commentator opinions on what Jesus was supposedly talking about: Reformation Study Bible 1. The old patterns of fasting are inappropriate for the fullness of the kingdom that has now arrived. – Reformation Study Bible but that can’t be so, because Jesus says, “The days will come when the bridegroom is taken away from them, and then they will fast.” (Matt 9:15, Mark 2:20, Luke 5:35). _____________________________________________________ Matthew Henry 2.

New Wine into Old Wineskins.

Contents • • • • • • • • • • • • • • • • • • Nobody seems to understand what the wineskins are about! A friend asked me what Jesus was talking about when he mentioned sewing patches onto garments, and putting wine into wineskins. I didn’t know the answer, and a quick overview of the commentaries revealed that nobody else does either. Most theories produce problematic answers Whereas there are many teachers who profess to know what the parable means, in every case I found, the teaching produced something which contradicts other parts of the New Testament. So I’ve worked it through below, and proposed a meaning which does not contradict other parts of the Bible. Tell me what you think. _____________________________________________________ Jesus said: No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed.

17 Neither is new wine put into old wineskins; if it is, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved.'

To order this FREE DVD please click HERE WELCOME TO The Parables of JESUS. This is Part 10 of 35 parables By www.realdiscoveries.org Narrator Emma Brown. We look forward to your comments.Written by Don Schwager and produced by Simon Brown. VISIT OUR WEB SITE- VISIT OUR WEB SITE WWW.REALDISCOVERIES.COM Scripture: Matthew -17 (Mark f.; Luke -39) 14 Then the disciples of John came to him, saying, 'Why do we and the Pharisees fast, but your disciples do not fast?' 15 And Jesus said to them, 'Can the wedding guests mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast. 16 And no one puts a piece of unsprung cloth on an old garment, for the patch tears away from the garment, and a worse tear is made.

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. No man also having drunk old wine straightway desireth new: for he saith, The old is better. —, Interpretation [ ] The two parables relate to the relationship between Jesus' teaching and traditional.

Tyson,, University of South Carolina Press, 2006,, p. France,, Eerdmans, 1985,, p. 31: Matthew, Mark and Luke, Part I • Calvin's Commentary, Volume XVI, Baker: Grand Rapids, 1981, p. • Lancaster, D.

—, Jesus' response continues with the two short parables. Luke has the more detailed version: And he spake also a parable unto them; No man putteth a piece of a 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.

Parable Of The Patch And Wine Skins

But new wine is put into fresh wineskins, and so both are preserved. – Matt 9:16-17, Mark 2:21-22, Luke 5:36-37 (with some minor differences between the three reports). It’s a strange thing to say, isn’t it?

I think the ultimate application of this is that our perspective will one day be that of the no-longer-living-person and the challenge is to become comfortable with that. Parts of that insight would apply here, but the application of it is expressly in terms of community: the mature should recognise that the immature do not enjoy the same vantage point yet, and thus cannot appreciate the finer things yet. But I would suggest that this is where the similarity ends. The finer things really are finer.

New wine is a new knowledge, new understanding, new influx of the Holy Spirit – and to contain this new wine, one cannot remain in one’s old form. One cannot remain familiar and comfortable to oneself, or attempt to apply the new understanding like a “patch”, while holding on to the old view of life. One must be “born again”, become as a child, be made anew into a new wineskin, which is sufficient to contain this new understanding as it matures. And, of course, if one clings to that understanding as it matures, one becomes, once again, an old wineskin. The process of growth and spiritual enlightenment is one of continuous destruction of the old self, and opening to the new, broader horizons of one’s growing spiritual vision, and the new self that vision is shaping. Of course, I may have misheard or misremembered this, or created my own interpretation of something that someone else meant quite differently, but the insight has served me well, and I continue to rely on it through the sometimes painful times of integrating new awareness. It certainly lends itself to many interpretations.

According to some interpreters, Jesus here 'pits his own, new way against the old way of the and their scribes.' In the early second century,, founder of, used the passage to justify a 'total separation between the religion that Jesus and Paul espoused and that of the.' Other interpreters see Luke as giving roots in Jewish antiquity, although 'Jesus has brought something new, and the rituals and traditions of official Judaism cannot contain it.' In his commentary on Matthew, Mark, and Luke, states that the old wineskins and the old garment represent, and the new wine and unshrunk cloth represent the practice of fasting twice a week. Fasting this way would be burdensome to the new disciples, and would be more than they could bear. Based on parallel rabbinic sayings found in, one interpreter sees the parable as depicting the difficulty of teaching disciples with prior learning as compared to teaching new, uneducated disciples. The in the two parables were drawn from contemporary culture.

Ungu seperti yang dulu mp3. In fact, it shows that the old wine in the old wineskin is something to be left alone, and certainly is not being criticised. Jesus is following on from the statement, “I have not come to call the righteous, but sinners [to repentance]” (Mk 2:17, [Lk 5:31]).