Matthew 9:16

Mat_9:16

A piece of new cloth unto an old garment.

Christ the great Innovator

The boldness with which Christ asserted the novelty of Christianity. His was not the apologetic, half-hearted tone, so common amongst those who have some thing fresh to tell the world.

I. In what respect was the gospel of Jesus new?

1. In its idea of God. Jesus was the first to teach effectively the Fatherhood of God. The legal idea of God fell into desuetude. The old Jewish view of God was as an exactor; the new God of Jesus was a giver.

2. Along with the new idea of God came naturally a new conception of the kingdom of God; rather than law, it was viewed as love.

3. These thoughts were accompanied by a new way of life, the typical feature of which was neglect of fasting, which meant a conscience freed from legal scrupulosity.

II. The courage of Jesus was not less conspicuous than his originality in thought and conduct.

1. As He believed, so He spoke publicly, habitually.

2. He was equally unreserved in His action.

3. He was fearless in defence of His conduct when assailed.

4. The gloomy foreboding was not a mistaken one. The Bridegroom was taken from the sorrowing society. The duty arising out of these facts. To glorify Christ as the Maker of the new world. How is this to be done?

I. By recognizing to the full extent the service rendered, by forming to ourselves a broad, comprehensive idea of the vast change introduced into the world by the action of our Saviour.

2. By becoming ourselves children of the new era, appreciating and using to the fall the liberty of a Christian man. (A. B. Bruce, D. D.)

Religious patchwork

It is wrong-

I. In ritual.

II. In theology.

III. Is human character.

1. Disfigurement-agreeth not.

2. Injury the rent is made worse. (U. R. Thomas.)

The parable of the new piece of cloth

By an old garment I understand is meant a mans own righteousness. It may be so compared.

1. Because it is old as Adam.

2. Because it is worn out.

3. It was once a new, good garment.

4. It needs mending.

But why is righteousness compared to a garment?

1. Because it is to cover nakedness.

2. Because it covers the shame of mankind.

3. Because of the usefulness of it.

4. In respect of ornament.

5. Because it tends to keep a man warm in winter.

6. It preserves from thorns and briars. (B. Keach.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 9:16-17. No man putteth a piece of new cloth, &c. — Our Lord, having assigned one reason why he did not enjoin his disciples to fast, namely, because it was not a proper time for it, now proceeds to give another. They were not ripe, or prepared for it, nor could have borne such severe injunctions. As if he had said, Nor do I now think it fit to lay such rigorous commands upon them, but rather to accommodate their trials to their strength; even as when a man is repairing clothes, he will not sew a piece of new cloth on an old garment, but rather chooses what is a little worn, for otherwise it will be found that the new, which is put in, being stronger than the other, taketh from the garment, and the rent is increased. The original words, ρακος αγναφον, properly signify, “cloth that has not passed through the fuller’s hands, and which is consequently much harsher than what has been washed and worn; and therefore, yielding less than that, will tear away the edges to which it is sewed.”

Neither do men put new wine into old bottles — Namely, bottles made of leather, then commonly used, as they are still in some countries. Else the bottles break — Such bottles, chiefly made of goats’ skins, when old, were not easily distended, and consequently would burst by the fermentation of new wine. But they put new wine into new bottles, and both are preserved — Thus our Lord would suit the doctrine he inculcated on his disciples, and the duties which he enjoined them, to their circumstances, and kindly proportion their work to their strength, with a tender regard to their weakness, till, by degrees, they should be fitted for more difficult and humbling services. “And from his example,” says Dr. Doddridge, “and the whole genius of his gospel, let us learn to make all proper allowances to those about us, that we may teach them, and train them up as they are able to bear it; not crushing them under any unnecessary load, nor denying them any indulgence which true friendship will permit us to grant them; lest the good ways of God should be misrepresented, disgraced, and abandoned, through our imprudent, though well-meaning severity: a caution to be peculiarly observed in our conduct toward young persons.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

9:16-17 These riddle-like parables contrast the new covenant that Jesus has established (26:26-29) with the old covenant, especially in relation to such rituals as fasting. Jesus consummates, but does not abolish, the law (5:17-20; see Gal 2:21; 5:4). Yet the new covenant requires new practices.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 9:16. Οὐδεὶς, no one) Our Lord chose, as His disciples, men who were unlearned, fresh and simple, and imbued with no peculiar discipline.—See ch. Mat 15:2; cf. Gnomon on Luk 7:20. The old raiment was the doctrine of the Pharisees; the new, that of Christ.—αἴρει, taketh away) both itself and more.—αὐτοῦ, his) The word is here in the masculine gender.[419]—χεῖρον σχίσμα γίνεται, the rent becomes worse) Therefore, there was before some rent. A ragged garment, altogether ragged, is intended.

[419] Rosenmüller more naturally refers αὐτοῦ to ῥάκους, “pannus impexus a vestimento vetustate contrito aliquid aufert” Beng. seems to take αὐτοῦ with πλήρωμα, as “the portion put in by him to fill up the rent.”—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_9:16-17. No one puts a patch consisting of cloth that has not been fulled upon an old robe, for that which is meant to fill up the rent (the patch put on to mend the old garment) tears off from the (old rotten) cloak, when it gets damp or happens to be spread out, or stretched, or such like. That αὐτοῦ does not refer to the piece of unfulled cloth (Euth. Zigabenus, Grotius, de Wette, Bleek), but to the old garment, is suggested by the idea involved in πλήρωμα (id quo res impletur, Fritzsche, ad Rom. II. p. 469). Τί is not to be supplied after αἴρει, but the idea is: makes a rent. Comp. Rev_22:19, and especially Winer, p. 552 [E. T. 757]. The point of the comparison lies in the fact that such a proceeding is not only unsuitable, but a positive hindrance to the end in view. The old forms of piety amid which John and his disciples still move are not suited to the new religious life emanating from me. To try to embody the latter in the former, is to proceed in a manner as much calculated to defeat its purpose as when one tries to patch an old garment with a piece of unfulled cloth, which, instead of mending it, as it is intended to do, only makes the rent greater than ever; or as when one seeks to fill old bottles with new wine, and ends in losing wine and bottles together. The new life needs new forms. The Catholics, following Chrysostom and Theophylact, and by way of finding something in favour of fastings, have erroneously explained the old garment and old bottles as referring to the disciples, from whom, as adhuc infirmes et veteri adsuetis homini (Jansen), it was, as yet, too much to expect the severer mode of life for which, on the contrary (Mat_9:17), they would have to be previously prepared by the operation of the Holy Spirit. This is directly opposed to the meaning of Jesus words, and not in accordance with the development of the apostolic church (Col_2:20 ff.), by which fasting, as legal penance, was necessarily included among the στοιχεῖα τοῦ κόσμου, however much it may have been valued and observed as the spontaneous outcome of an inward necessity (Act_13:2 f., Mat_14:23; 2Co_6:5; 2Co_11:27). Neander suggests the utterly irrelevant view, that it is impossible to renovate from without the old nature of man (the old garment) through fasting and prayers (which correspond to the new patch).

Leathern bottles, for the most part of goats skins (Hom. Il. iii. 247, Od. vi. 78, ix. 196, v. 265) with the rough side inward, in which it was and still is the practice (Niebuhr, I. p. 212) in the East to keep and carry about wine. Comp. Jdt_10:6; Rosenmüller, Morgenl. on Jos_9:5.

ἀπολοῦνται] Future, the consequence of what has just been described by the verbs in the present tense. On εἰ δὲ μήγε, even after negative clauses, see note on 2Co_11:16.

REMARK.

According to Luk_5:33, it was not Johns disciples, but the Pharisees, who put the question to Jesus about fasting. This difference is interpreted partly in favour of Luke (Schleiermacher, Neander, Bleek), partly of Matthew (de Wette, Holtzmann, Keim), while Strauss rejects both. For my part, I decide for Matthew; first, because his simpler narrative bears no traces of another hand (which, however, can scarcely be said of that of Luke); and then, because the whole answer of Jesus, so mild (indeed touching, Mat_9:15) in its character, indicates that those who put the question can hardly have been the Pharisees, to whom He had just spoken in a very different tone. Mar_2:18 ff., again (which Ewald holds to be the more original), certainly does not represent the pure version of the matter as regards the questioners, who, according to his account, are the disciples of John and the Pharisees,an incongruity, however, which owes its origin to the question itself.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 9:16-17 . The substitution of νησ . τεύουσιν for πενθεῖν , in the close of Mat 9:15 , implicitly suggested a principle which is now explicitly stated in parabolic form: the great law of congruity ; practice must conform to mood; the spirit must determine the form. These sayings, apparently simple, are somewhat abstruse. They must have been over the head of the average Christian of the apostolic age, and Luke’s version shows that they were diversely interpreted. Common to both is the idea that it is bootless to mix heterogeneous things, old and new in religion. This cuts two ways. It defends the old as well as the new; the fasting of John’s disciples as well as the non-fasting of Christ’s. Jesus did not concern Himself about Pharisaic practice, but He was concerned to defend His own disciples without disparagement of John, and also to prevent John’s way and the respect in which he was justly held from creating a prejudice against Himself. The double application of the principle was therefore present to His mind.

Mat 9:16 , οὐδεὶς … παλαιῷ . No one putteth a patch of an unfulled, raw piece of cloth ( ῥάκος from ῥήγνυμι ) on an old garment. τὸ πλήρωμα αὐτοῦ , the filling, the patch which fills; of it, i.e. , the old garment, not of the unfulled cloth (Euthy., Grotius, De W., etc.). αἴρει ἀπὸ , taketh from = tears itself away by contraction when wetted, taking a part of the old garment along with it. καὶ … γίνεται , and so a worse rent takes place. This looks in the direction of an apology for John and his disciples (so Weiss) = they and we are in sympathy in the main, but let them not assimilate their practice to ours; better remain as they are; imitation would only spoil a good type of piety. What is to be done with the unfulled cloth is not indicated, but it goes without saying. Let it remain by itself, be fulled, and then turned into a good new garment.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Raw, which was never put to the fuller.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 16. No man putteth a piece of new cloth] Ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω. No man putteth a patch of unscoured cloth upon an old garment. This is the most literal translation I can give of this verse, to convey its meaning to those who cannot consult the original. ρακος αγναφον is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called γναφευς in Greek: and επιβλημα signifies a piece put on, or what we commonly term a patch.

It - taketh from the garment] Instead of closing up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; αιρει γαρ το πληρωμα αυτου - it taketh its fulness or whole breadth from the garment; this I am persuaded is the meaning of the original, well expressed by the Latin, or Itala of the C. BEZAE, Tollit enim plenitudo ejus de vestimento. "It takes away its fulness from the garment."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) No man putteth a piece of new cloth.—There is a closer connection between the three similitudes than at first sight appears. The wedding-feast suggested the idea of the wedding-garment, and of the wine which belonged to its joy. We may even go a step further, and believe that the very dress of those who sat at meat in Matthew’s house, coming as they did from the lower and less decently-habited classes, made the illustration all the more palpable and vivid. How could those worn garments be made meet for wedding-guests? Would it be enough to sew on a patch of new cloth where the old was wearing into holes? Not so He answers here; not so He answers again when He implicitly makes the king who gives the feast the giver also of the garment (Mat_22:2);

New cloth—i.e., cloth that has not passed through the fuller’s hands—new and undressed, in its freshest and strongest state. Such a patch sewn upon a weak part of the old cloak would, on the first strain, tear the cloth near it.

The rent is made worse.—Better, there comes a worse rent. St. Luke adds another reason, “the piece put in agrees not with the old.”

The meaning of the parable in its direct application lies very near the surface. The “garment” is that which is outward, the life and conversation of the man, which show his character. The old garment is the common life of sinful men, such as Matthew and his guests; the new garment is the life of holiness, the religious life in its completeness; fasting, as one element of that life, is the patch of new cloth which agrees not with the old, and leads to a greater evil, a “worse rent” in the life than before. No one would so deal with the literal garment. Yet this was what the Pharisees and the disciples of John were wishing to do with the half-converted publicans. This, we may add, is what the Church of Christ has too often done in her work as the converter of the nations. Sacramental ordinances or monastic vows, or Puritan formulæ, or Quaker conventionalities, have been engrafted on lives that were radically barbarous, or heathen, or worldly, and the contrast has been glaring, and the “rent” made worse. The more excellent way, which our Lord pursued, and which it is our wisdom to pursue, is to take the old garment, and to transform it, as by a renewing power from within, thread by thread, till old things are passed away, and all things are become new.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. No man] Rather, but no man. The particle δέ (but) is omitted in E. V.; it marks a turn in the argument which is indicated still more clearly in Luke (Luk_5:36), “And (but) He spake also a parable unto them.” The words of Jesus here take a wider range. He says in effect to John’s disciples: “Your question implies ignorance of my teaching. My doctrine is not merely a reformed Judaism like the teaching of John and Pharisaism, it is a new life to which such questions as these concerning ceremonial fasting are quite alien.”

new] Literally, uncarded, raw. The old garment is Judaism. Christianity is not to be pieced on to Judaism to fill up its deficiencies. This would make the rent—the divisions of Judaism—still more serious. The word translated “rent” is used of the “schisms” in the Corinthian Church, 1Co_1:10, and has so passed into ecclesiastical language; it is the English “schism.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neither do men put new wine into old bottles,.... As in the former parable, our Lord exposes the folly of the Scribes and Pharisees, in their zealous attachment to the traditions of the elders; so in this, he gives a reason why he did not call these persons by his Gospel, who were settled upon the old principle of self-righteousness, but sinners, whom he renews by his Spirit and grace: for by "old bottles" are meant, the Scribes and Pharisees. The allusion is to bottles, made of the skins of beasts, which in time decayed, waxed old, and became unfit for use: such were the wine bottles, old and rent, the Gibeonites brought with them, and showed to Joshua, Jos 9:4 and to which the Psalmist compares himself, Psa 119:83 and which the Misnic doctors call and their commentators (o) say, were , "bottles made of skin", or "leather", and so might be rent. Of the use of new and old bottles, take the following hint out of the "Talmud" (p).

"The bottles of the Gentiles, if scraped and "new", they are free for use; if "old", they are forbidden.''

Now the Scribes and Pharisees may be signified by these old bottles, being natural men, no other than as they were born; having never been regenerated, and renewed in the spirit of their minds; in whom the old man was predominant, were mere formal professors of religion, and self-righteous persons: and by "new wine" is meant, either the love and favour of God compared to wine, that is neat and clean, because free from hypocrisy in him, or motives in the creature; to generous wine, for its cheering and reviving effects; and to new wine, not but that it is very ancient, even from everlasting, but, because newly manifested, in the effectual calling and conversion: or the Gospel is signified by wine, for its purity, good flavour, and pleasant taste; for its generous effects, in reviving drooping spirits, refreshing weary persons, and comforting distressed minds; and by new wine, not that it is a new doctrine, an upstart notion, for it is an ancient Gospel, but because newly and more clearly revealed by Christ and his apostles: or the blessings of grace which spring from the love of God, and are manifested in the Gospel, such as pardon of sin, reconciliation and atonement, justifying and sanctifying grace, spiritual joy and peace, and the like. Now as the new wine is not put into old bottles,

else the bottles break, and the wine runneth out, and the bottles perish: so the love of God, the Gospel of the grace of God, and the blessings of it, are not received and retained, nor can they be, by natural men, by self-righteous persons: they do not suit and agree with their old carnal hearts and principles; they slight and reject them, and let them run out, which proves their greater condemnation.

But they put new wine into new bottles, and both are preserved. By "new bottles" are meant sinners, whom Christ calls by his grace, and the Spirit regenerates and renews, who are made new creatures in Christ; who have new hearts, and new spirits, and new principles of light, life, love, faith, and holiness, implanted in them; who have new eyes to see with, new ears to hear with, new feet to walk with, to and in Christ, new hands to work and handle with, and who live a new life and conversation. Now to such as these, the love of God is manifested and shed abroad in their hearts; by these, the Gospel of Christ is truly received and valued, and these enjoy the spiritual blessings of it; and so both the doctrine of the Gospel, and the grace of God, are preserved entire, and these persons saved in the day of Christ.

(o) Jarchi & Bartenora in Misn. Celim, c. 24. sect. 11. & Negaim, c. 11. sect. 11. (p) T. Bab. Avoda Zara, fol. 33. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.

Ver. 16. No man putteth a piece, &c.] Austerities of religion are not to be pressed upon new beginners. God would not carry the people to Canaan through the Philistines’ country (though it were the nearest way) for discouraging them at first setting out. Our Saviour spake as the disciples could hear, Mar 4:33. Discretion is to be used, and Christ’s lambs handled with all tenderness.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A piece of raw cloth.[2] By the Greek is signified new-woven cloth, that has not yet passed the hands of the fuller. (Witham) --- And no one putteth, &c. Christ, by these similitudes, justifies the manner of life which he taught his disciples, which at first was adapted to their understandings; lest, if in the beginning, he had required them to fast contrary to what they had been accustomed, they might have been frightened at the austerity of his institute, and deserted him. He compares, therefore, his disciples to an old garment, and to old bottles; and an austere mode of life to new clothes and new wine. And he argues, that if we do not put new cloth to an old garment, because it tears the garment the more, nor put new wine into old bottles, because by its fermentation it would easily break them, so in like manner his disciples, who had been accustomed to a less rigid mode of life, were not at once to be initiated into an austere discipline, lest the should sink under the difficulty, and relinquish the pursuit of a more perfect life. (Menochius)

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[BIBLIOGRAPHY]

Panni rudis, Greek: agnaphou.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

16. Piece of new cloth — Symbol of the spirit and mode of the new dispensation. Old garment — The Old Testament institutions and John’s dispensation. Rent is made worse — The new patch, undressed by the fuller, and moist, will shrink and rend the old worn garment’s cloth. The sentiment is clear, by translation of the symbols. There is a contrariety between the old, stern dispensation of Moses and Elias, (the latter antityped in John,) and the new dispensation of peace and salvation. Our serene joy, fastened upon your gloomy dispensation, would be like a new patch on an old garment, unsightly and marring. The same point is illustrated by additional symbols in the following verses.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

No man; and no man (Revised Version); oudei . "And" is slightly adversative. They will indeed fast then, yet fasting does not belong to the essence of my teaching. To insist on fasting would only be right if my teaching came merely into mechanical connexion with the religion of the day. But this is not the case.

(1) Treated as an addition, it injures the religion of the day (ver. 16).

(2) Treated as something to be accepted by all Jews, regardless of their moral fitness for it, it is itself wasted, and also ruins those who so accept it (ver. 17).

The verses thus

(1) answer the disciples of John the Baptist, that fasting must not be made compulsory for Christ"s disciples; and

(2) warn them solemnly that they themselves must become morally fitted to receive Christ"s teaching. No man; emphatic. Christ wants to show them the irrationality of what they want him to do enjoin fasting on his disciples. Putteth a piece patcheth a patch (epiballei epiblhma)of new (undressed, Revised Version) cloth unto (upon, Revised Version) an old garment, for that which is put in to fill it up (that which should fill it up, Revised Version; to plhrwma autou) taketh from the garment, and the rent is made worse (and a worse rent is made, Revised Version). My teaching is intended to be more than a patch (however good a patch) sewn on to the religion of the day.

Vers. 16, 17. The new and the old.

This pair of homely parables illustrates the incompatibility of the old with the new from two points of view first from that of the old, which is spoilt in the effort to patch it with the new; second from that of the new, which is lost through the attempt to confine it in the limitations of the old.

I THE OLD IS SPOILT WHEN IT IS PATCHED WITH THE NEW. The shrinking of the patch of undressed cloth tears the old garment, and so makes the rent worse than it was before. There was a strictly Jewish Christianity in the early Church, really harder and narrower than old Judaism. It was not truly Christian, yet the grand old Jewish ideas were spoilt. At Alexandria, Greek thought degenerated in its association with biblical ideas. It would not accept those ideas in their fulness, and yet it tried to patch its old fabric with them. The consequence was its dissolution. When Protestantism is not a complete severance from Romanism, but a mixture with it, the result is that the advantages of both the authority of the old and the freedom of the new system are lost. All this is melancholy if we are attached to the old. But there is another way of looking at it. The new is revolutionary. When the old is worn threadbare, it is best to cast it aside.

Although we cling to it affectionately, it may be well that it should be violently torn from our backs. The gospel will not be a mere patch laid on an ugly defect in our worldly character. It will tear that character to shreds. It is a mistake to hope to patch it. The Christian method is to cast it off entirely and put on a completely new garment the new character, the new life in Christ.

II THE NEW IS LOST WHEN IT IS CONFINED BY THE OLD. The new wine ferments and must expand. But the old wine-skins are hard and dry and inelastic, and they are not strong enough to restrain the powerful ferment. The result is a twofold disaster they are burst, which may not be a very great evil if they are worn out; and the wine is spilt, which is a serious loss. The old is always trying to cramp and restrain the new. Judaism endeavoured to confine Christianity within its own hard limitations. People are constantly trying to force new ideas into old expressions. In practical Christianity the attempt is made to confine the ferment of new enthusiasm within the walls of ancient order. Thus the Churches fetter the new fresh life of Christian experience. Perhaps they have some excuse for themselves. There is a rashness, a rawness, an unsettled ferment, about the new enthusiasm. Nevertheless, if this is real and living, they who resist it do so at their peril. They run a great risk of being themselves shattered in the process. The fact is new ideas absolutely refuse to be limited by old formulae. New spiritual forces cannot be bottled up in antiquated customs. In personal life the new grace of Christ cannot be confined to the old ways of living. If those old ways are obstinate and still claim to rule the man, there will be a dreadful conflict. The only wise thing is to make a fresh start. Many a hopeful movement has been wasted by the attempt to limit it to the ideas and practices of the past. if men had more faith in God they would learn that he belongs to the present as well as to the past, and that therefore the present has equally sacred rights and promises. W.F.A.

New truth in new settings.

"They put new wine into new bottles, and both are preserved." Oriental bottles are skins of sheep or goats. Old bottles would crack and leak, under pressure of the fermentation of new wine; new skins would expand under such pressure. The old wine-skin of Judaism had become stiffened with age, and even worse stiffened by the efforts of the rabbis to keep it in good condition. Christianity could not keep within its narrow limitations. This is the first reference of our Lord"s words; but he illustrates a fact of permanent interest.

I NEW TRUTH IS ALWAYS COMING INTO THE WORLD. Practically new truth is. The critical philosopher may question whether such a thing as new truth" is possible. Truth new to an age is possible. Truth of science may exist, but it is new when it is first brought to human apprehension. And even old truths become new when they are revived after being lost to the world for a while. What may be firmly declared is that primary truths of morals and religion must be old as humanity. The Puritan father assures us that "The Lord hath yet more light and truth To break forth from his Word.

But whatever breaks forth will only be new to us. Still, the interest of each age lies in the new truth, scientific, moral, religious, that it may reach. It is said that so much is now being discovered, scientific and even biblical works that are ten years old are out of the running. Athenians ever inquired for something new;" moderns are well-nigh surfeited with things new. Show in what senses Christ brought new truth concerning God and man. Show that the range of truth, in any age, seems new when compared with the range of truth in a previous age; though it may be really no more than the uprising into view of neglected parts of the great circle of truth.

II NEW TRUTH IS ALWAYS CALLING FOR NEW SETTINGS. The teachers of new truth want to express it in their own way. This occasions most of the controversies of our time. The conservative among us do not object to the new truth (if it is truth they cannot object to it), but they want it expressed in the terms that are familiar to them. They want the gentleman of to-day dressed according to the age of wigs and buckles. The liberty Christ claimed for himself, and for his disciples, was liberty to get new wine-skins for the new wine. And the modern Christian teacher asks permission to put his new truth in appropriate new settings. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This is one reason, - It is not a proper time for them to fast. Another is, they are not ripe for it. New cloth - The words in the original properly signify cloth that hath not passed through the fuller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding less than that, will tear away the edges to which it is sewed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Further parabolic sayings:

v. 16. No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse.

v. 17. Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish. But they put new wine into new bottles, and both are preserved.

Just as Christ had emphasized the fitness of things in His apology for the disciples, He here insists upon proper congruity in religion, especially in external forms. To put a patch of unsecured, new and strong, cloth upon an old garment will usually result in disaster, since the patch, being stronger, will tear out at the edges, thus making the rent worse. The piety of the Pharisees, the religion of works which they flaunted before the eyes of the people, on the one hand, and the doctrine of Jesus, the preaching of the free grace of God through His blood, on the other, will never agree. If one insists on wearing his old garment of self-righteousness and works, and then believes it possible to cover an occasional revealing sin with the Gospel, he will find but poor comfort. His heart is still bound up in the old garment, and his miserable subterfuge will only make the incongruity appear the more glaring. It is just as foolish to keep new wine, grape-juice in the early stage of fermentation, in old skins that have lost their elasticity. The result is disastrous: The skins burst, the wine is spilled. But new skins and new wine are perfectly suited to each other. The sweet Gospel of the forgiveness of sins by the mercy of God does not fit into carnal, Pharisaic hearts. If the Gospel is preached to those that believe in works only, its richness is squandered. Such hearts cannot understand or keep it; they only take offense at the preaching of the Gospel, and are lost in spite of the Gospel. Only meek and lowly, believing hearts will accept the Gospel just as it reads, and will be kept by the power of God unto salvation.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

16. No man putteth, etc. Two illustrations follow to show the folly of patching up, or reforming, an old, worn out religion like Judaism. New cloth. Cloth that has been shrunk. In shrinking it would tear the old cloth around it, and make a worse rent than before.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues to answer the question that the disciples of John had asked. He did this by giving two examples of old things and new things that people do not put together.

No man puts a piece of new cloth on an old garment

"No one sews a piece of new cloth on an old garment" or "People do not sew a piece of new cloth as a patch an old garment"

an old garment ... the garment

"old clothing ... the clothing""

the patch will tear away from the garment

If someone were to wash the garment, the patch of new cloth would shrink, but the old garment would not shrink. This would tear the patch off the garment and leave a bigger hole.

the patch

"the piece of new cloth." This is the piece of cloth used to cover a hole in the old garment.

a worse tear will be made

This can be stated in active form. AT: "this will make the tear worse" (See: Active or Passive)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. οὐδεὶς δέ, but no man. The particle δέ is omitted in A.V.; it marks a turn in the argument which is indicated still more clearly in Luke (Luk 5:36), ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτούς. The words of Jesus here take a wider range. He says in effect to John’s disciples: ‘Your question implies ignorance of my teaching. My doctrine is not merely a reformed Judaism like the teaching of John and Pharisaism, it is a new life to which such questions as these concerning ceremonial fasting are quite alien.’

ἀγνάφου, ‘new;’ literally, uncarded, from γνάπτω. The old garment is Judaism. Christianity is not to be pieced on to Judaism to fill up its deficiencies. This would make the rent—the divisions of Judaism—still more serious.

σχίσμα is used of the ‘schisms’ in the Corinthian Church, 1Co 1:10, and has so passed into ecclesiastical language.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] Our Lord in these two parables contrasts the old and the new, the legal and evangelic dispensations, with regard to the point on which He was questioned. The idea of the wedding seems to run through them: the preparation of the robe, the pouring of the new wine, are connected by this as their leading idea to one another and to the preceding verses.

The old system of prescribed fasts for fasting’s sake must not be patched with the new and sound piece; the complete and beautiful whole of Gospel light and liberty must not be engrafted as a mere addition on the worn out system of ceremonies. For the πλήρωμα αὐτοῦ, the completeness of it, the new patch, by its weight and its strength pulls away the neighbouring weak and loose threads by which it holds to the old garment, and a worse rent is made. Stier notices the prophetic import of this parable: in how sad a degree the χεῖρον σχίσμα γίνεται has been fulfilled in the history of the Church, by the attempts to patch the new, the Evangelic state, upon the old worn out ceremonial system. ‘Would,’ he adds, ‘that we could say in the interpretation, as in the parable, No man doeth this!’ The robe must be all new, all consistent: old things, old types, old ceremonies, old burdens, sacrifices, priests, sabbaths, and holy days, all are passed away: behold all things are become new.

χεῖρον σχ. γίν.] a worse rent takes place: not, as E. V., ‘the rent is made worse’ (χ. γίν. τὸ σχ.,—or χ. τὸ σχ. γίν.,) a worse rent, because the old, original rent was included within the circumference of the ἐπίβλημα, whereas this is outside it.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 16. But no one places a patch from an undressed piece of cloth upon an old coat, for such a patch drags away from the coat, and a worse rent is made.] Mt. inserts δέ, thus connecting what follows with the foregoing incident, and substitutes ἐπιβάλλει for Mk.’s otherwise unknown ἐπιράπτει.—ῥάκος] = rags. Artemidorus, 27, uses it of strips of cloth wrapped round a mummy. In. Ox. Pap. I. cxvii. 14, ῥάκη δύο = two strips of cloth.—ἀγνάφου] A word ἄγναπτος = undressed, uncarded (so new ?), occurs in Plut. 169 C, 691 D. In the second clause Mk. has εἰ δὲ μὴ αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ. The sentence is obscurely worded, and has caused difficulty to the copyists (see Swete’s notes). πλήρωμα is apparently synonymous with ἐπίβλημα, and both words mean the patch sewn on an old garment to mend it. Wellhausen regards πλήρωμα as an Aramaism. He cites examples of the Syriac ܡܠܐ = to mend, and ܡܠܝܐ = a cobbler. ἐπίβλημα will de note the patch as that which is let in or on to the coat; πλήρωμα emphasises its function as that which fills up and completes it. We need not ask whether πλήρωμα has a passive or active sense. It is used as a rough equivalent of an Aramaic noun or participle derived from a verb of which the primary meaning is “to fill” (see Armitage Robinson, Ephesians, p. 256). Mk.’s clause apparently means: “If he does (sew a patch of undressed cloth on an old coat), the patch drags away from it (by its weight, and because it shrinks), (I mean) the new (patch drags away) from the old (coat).” Mt., like the copyists in Mk., attempts to relieve the awkwardness of the words, “For (in such a case) its (his?) patch drags away from the coat,” and omits the rather obscurely expressed explanation, τὸ καινὸν τοῦ παλαιοῦ. The connection of this verse with the preceding is obscure. Mk. has no connecting particle. He may be compiling detached sayings round a convenient incident. The strife about fasting suggests the contrast between new and old, between the old systems of the Pharisees and of John and the new system of Christ. But Mt., who connects by δέ, understood v. 16 as the continuation of the foregoing. Christ had justified the abstention of His disciples from fasting in v. 15. He now explains why He did not graft His teaching on to the old and outworn Pharisaic system of religion; why, in other words, He did not reinforce the whole system of religious observances as taught by the orthodox Jews. He does not emphasise the effect which would be produced on His own teaching. That is suggested by the next verse. Here He lays stress on the disastrous effects which His teaching would produce on Judaism. As the new patch makes a worse rent in an outworn coat, so His teaching would weaken rather than heal weak points in the religious system of Judaism. A system to which fasting and the like was essential, was outworn. That is why He introduced a conception of religion in which fasting was perhaps an expedient, but not a vitally essential element.

16-17. Mt. and Lk. agree against Mk. in the following:

ἐπιβάλλει, Mat_16, Lk 36; ἑπιράπτει, Mk 21.

εἰ δὲ μήγε, Mat_17, Lk 37; εἰ δὲ μή, Mk 22.

ἐκχεῖται, Mat_17; ἐκχυθήσεται, Lk 37. Mk. has no corresponding verb.

βάλλουσιν, Mat_17; βλητέον, Lk 38.

(3) Three miracles of restoration, 9:18-34

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

New [αγναφου] . From aj, not, and gnaptw, to card or comb wool; hence to dress or full cloth. Therefore Rev. renders more correctly undressed cloth, which would shrink when wet, and tear loose from the old piece. Wyc. renders rude. Jesus thus pictures the combination of the old forms of piety peculiar to John and his disciples with the new religious life emanating from himself, as the patching of an old garment with a piece of unfulled cloth, which would stretch and tear loose from the old fabric and make a worse rent than before.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.