Parable Of The Patch And Wine Skins

New Wine and Old Wineskins. The new wine will burst the skins, the wine will run out and the. He told them this parable: 'No one tears a patch from a. 'I was reading the Gospel of Mark and came across the parable of the patches and the wineskins and I don't think I understand what Jesus means.' The passage our writer is wondering about is found in Mark 2.21-22 and reads: 'No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it,. Parable of the cloth and wineskins (Luke 5:36-39) He told them this parable: 'No one tears a patch from a new garment and sews it on an old one.

The Parable of Luke 5:36-39 Re-examined The Emperor's daughter said to Rabbi Yehoshua ben Chananiah: 'What beautiful Torah in an ugly vessel.' He replied, 'Learn from the house of your father. In what is the wine stored?' 'In jars of clay,' she answered. 'But all the common people store their wine in jars of clay! You use them too?

Parable of New Wine in Old Wineskins Luke 5: 36-39. Emphasis not found in the figure of the patch from a new garment placed on an old garment.

You should keep your wine in jars of gold and silver!' She went and had the wine placed in vessels of gold and silver, and it turned sour. 'Thus,' said he to her, 'It is the same with Torah!'

Butterfly Timing Software Free Download more. She asked, 'But are there not handsome people who are learned?' He replied, 'If they were ugly they would be even more learned!'

(Talmud Bavli Nedarim 50b) The Tax Collector's Banquet Imagine, if you will, a banquet at the house of Levi the tax collector. There is singing and drinking and eating and merriment, and in the midst of it reclines the Master and his disciples. On the periphery of the scene are the Pharisees and several disciples of Yochanan the Immerser.We should not assume that the two groups are mutually exclusive. They have been following Yeshua, learning from him and scrutinizing him.

They would not deign to eat with the sinners and tax collectors that constitute Yeshua's friends and followers, but they are intrigued enough to stay close and observe. As the meal progresses, the Pharisees began to ask Yeshua's disciples some questions such as, 'How often do you fast?'

The disciples are unable to answer with their mouths full, so they shrug and look at Yeshua. When these same critics turn to Yeshua, informing him that his disciples don't fast like the disciples of Yochanan and the disciples of the Pharisees, Yeshua disarms them with the double parable of the Old Coat and the New Wine. No one tears a patch from a new garment and sews it on an old one.

If he does, he will have torn the new garment, and the patch from the new will not match the old. And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. No, new wine must be poured into new wineskins. And no one after drinking old wine wants the new, for he says, 'The old is better.' (Luke 5:36-39) It seems that the Master's profound observations concerning old wineskins, torn coats and new patches leave them speechless.

They don't ask him any more questions, but perhaps that was only because, like the rest of us, they have no idea what Yeshua was talking about. Incompatibility Expositors have been scratching chins and nodding heads for a long time over the double parable of Luke 5:36-39. [Also Matt 9:14-17, Mark 2:18-22] The meaning of the parable is seemingly obvious. The new garment is the Gospel/Grace/Kingdom/Church and the old garment is the Old Covenant/Law/Judaism. No one tears a new garment to patch an old one. Grace and law do not mix. Similarly, the new wine is the Gospel/Grace/Kingdom/Church and the old wineskin is the Old Covenant/Law/Judaism.

Just as the new wine would burst the old skins and be spilled, so too the New Covenant Gospel of the Church Kingdom would be wasted if it was poured into the Old Covenant, Mosaic, legalistic religion of Judaism. In almost unanimous consent interpreters and commentators have agreed that the old wine, old wineskins and the old coat are all symbols of Judaism and Law whereas the new wine and the new coat are symbols of Christianity and Grace. [Bruce, 1983; Lachs 1987; Lange; Lenski 1961; Meyer; Stein, 1992; Synge.] The unanimity of this interpretation of Yeshua's words has been so normative to Christian thinking that the term 'Old Wine' is figuratively used to refer to Judaism in Christian writings. As Kee aptly observes (1970), this 'traditional interpretation of the double parable can be summed up in one word: incompatibility. It is supposed to teach that the Old and the New are incompatible, that Judaism is incompatible with Christianity.' The old is worn and obsolete. The Church must be a new and separate movement, not a patch attempting to prolong the institutions of the Old Covenant.

The New Covenant has erased and replaced the Old. This meaning of the double parable seems obvious. Or perhaps not. Serious Problems There are serious problems with the incompatibility interpretation. For example, it is anachronistic. Critical scholarship now acknowledges that Yeshua was not trying to start a new religion nor was his intention to dismantle Judaism.