Knowing the Time

Introduction

Those watching Jesus as he feasted with sinners and tax collectors had two main objections to the way Jesus and his disciples celebrated with sinners. One was the company they kept, the other was the time they feasted, which was apparently on a traditional fasting day (there were two per week). While the Pharisees and some Pharisaical disciples of John watched hungrily, Jesus ate good food and drank wine with people who were unclean and irredeemable. Such behaviour did not make sense in their old way of thinking, but what we see in this text is that a majour shift had happened with the coming of Christ, a shift that further demonstrates the authority of Christ and the nature of discipleship. It is this shift that we will explore today.

The Question

The questioning from the previous text continues. In other Gospels we are told that it is either the people or the Pharisees asking this question, so we can assume that the question being asked was coming from the whole crowd, but Matthew zeroes in on the question coming from the disciples of John.

The Disciples of John

These are those who were not merely baptized by John, but followed him as their teacher. Among them once were Andrew and another disciple who had heard John testify about Jesus, “Behold, the Lamb of God!” he had said. John didn’t want disciples following him, but rather following Christ. His whole mission was to prepare people for the coming of the Son of God, and now that he is here John would say, “he must increase, I must decrease”.

However, after John’s arrest, his disciples had created their own religious sect, and it seems they questioned Jesus’ authority as the Messiah. The theme of Jesus’ authority remains key in our text. On another occasion, even John would send his disciples out of doubt to see if Jesus was indeed the Son of God. We also know that these disciples would go on baptizing as John did without the full Gospel (see Acts 19:1-6). Apparently, the disciples of John had been preaching about repentance and baptizing in Ephesus, but they had not gone out in the power of the Holy Spirit and baptized in the Triune Godhead. They are called disciples, but they are like the disciples before the Spirit of God came upon them at Pentecost. They had not yet received the Spirit, for John’s ministry was one of preparation for the Spirit to come. In short, these disciples were missing the central point of the Gospel; that Jesus was the Son of God, Saviour of the World, and that believing upon him and being baptized in his name brought forth the work of the Spirit in the hearts of believers.

These disciples, like the Pharisees, are stuck in the OT. They see themselves in the context of an exiled people who are mourning for the sins that had brought about the covenant curses which they were experiencing. The Pharisees fasted because they sought to humble themselves before God, at least theoretically, although there was much hypocrisy in their fasting. Fasting is a sign of mourning, and it has application in a private context (6:16-18), but what we must understand in this text is that the fasting being spoken of was a public display of humility in light of God’s law and the breaking of the covenant by previous generations that was ironically used by the religious to garner praise from men.

The true disciple of John would have been a disciple of Christ, but instead of joining his disciples, these challenge their behaviour to Christ. They are not asking in an informative way, but as a challenge. Why do these disciples not fast publicly on the days set to fast when followers of other Rabbis and even disciples of John the Baptist keep this Jewish tradition? While the Pharisees challenge Jesus through the disciples about the company he keeps, the disciples of John complain to Jesus about how his disciples act, feasting when they should be fasting.

At this point, a Jewish reader might assume that Jesus would turn around and rebuke his disciples for their feasting and breaking of sacred tradition. The Roman and Orthodox faiths hold to church tradition in a similar way to these Jews, taking tradition out of its proper context and decorating it as biblical truth. Tradition, although very helpful when followed in a scriptural way, cannot be our final authority. Scripture alone is the Canon by which we judge all things, including tradition. Even some protestants hold to reformed tradition so tightly that they are unwilling to expose it to biblical scrutiny.

John Gill notes that there was also a superstitious note to the public fasting of the Jews. They would pray for rain and if rain didn’t come they would fast, as if depriving themselves would bring the rain. It is almost pagan, such as the practices of the Roman and Orthodox faiths who pray to saints and images in a superstitious manner that grace would come upon them.

As we will see, Jesus goes to the root of the problem. He doesn’t shut down the tradition outright, nor does he rebuke his disciples. Instead, he answers them in such a way that the root of their unbelief is addressed.

The Answer

So what is Jesus’ answer to this challenge from the disciples of John? In answer, Jesus speaks three short parables, the first one addressing the question directly and the other two addressing the heart of the question and opening up the difference between the position of these disciples of John and his own disciples.

Guests and the Bridegroom

In this first parable, Jesus asks whether wedding guests, or perhaps the wedding party, can mourn as long as the bridegroom is with them. He then says the day will come when the bridegroom is taken away, and then they will fast. In this way, Jesus first begins to hint at his upcoming crucifixion, and beyond this the whole reason that he came.

Jesus as the Bridegroom

In the first of these three parables, Jesus is presented as the bridegroom. Why does Jesus portray himself this way, with his disciples as the guests or groomsmen of the wedding?

The wedding is a covenantal picture. Jesus is likening his coming to a great wedding feast. This matches up with many OT passages that refer to the covenantal relationship between God and his people as being like a marriage, with God being the husband and his people collectively represented as the wife.

Isaiah 54:5 ESV

For your Maker is your husband, the Lord of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called.

John the Baptist himself would use this kind of language in John 3:29

John 3:29 ESV

The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete.

The followers of John would have recognized this analogy used both by their own teacher and to Jesus, whom John pointed to as the Christ.

The wedding, therefore, signifies the final eschatological union between Christ and his Church. Paul tells us in Eph 5:31-32 that this is the whole purpose of marriage in the first place. In this age, Christ is calling his bride together and preparing her for the final wedding day when all will look upon the bride and worship the God who took such faithless sinners and made them together into a bride worthy of the Lamb who bought her.

If that is the wedding, than it is obvious that Christ is the groom in this setting. He has come to call a people together for himself so that she may be his and he may be hers.

The wedding guests are the believing disciples. They are here, not as on a day of mourning, which would be inappropriate for a wedding, but as on a day of celebration. I can still remember the joy of telling my friends and relatives about my engagement. Each one celebrated with me, and it was a joyful occasion. So the disciples, who are to become fellow workers with the Lord in his work to call together the elect for the wedding, do not mourn and look cast down as they do this, but they are cheerful and joyful in their celebration of the coming wedding. There is no room here for a tradition of mourning and weeping, for it is a time a glory and happiness as God has come in the person of Jesus Christ to redeem his people for glory.

The Groom’s Departure

What about the groom’s departure? This is surely a mystery to the disciples, but not to us. Jesus knew what he was about to do in order to redeem his people from their sin. He would take up a cross and die painfully on it, taking on the full wrath of God for sin, so that anyone who believes in him should be part of his spouse the church. Jesus would leave his disciples in death for a time, and they would mourn. That would be a day worthy of fasting, for those days when Christ was in the grave were among the darkest days that ever were. Hopelessness would infect their hearts, but not for long. You see, the bridegroom was not leaving permanently, but would be raised to life from the dead for the hope of all who believe in him. In his resurrection, hope would spring alive. Do we live now in this time of departure? No, we do not. The departure that Jesus is speaking of is one of mourning, one that refers to his death on the cross, but not to his ascension. On the contrary, his ascension would be the happiest of days.

John 14:18–19 ESV

“I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live.

John 16:20 ESV

Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy.

In the resurrection, the joy came again and it came anew, much greater than before, for the disciples got to see the risen Christ ascend to his Throne and prepare a place for his people in the new world. This is not the time of mourning; we live in the time of rejoicing, for the Lamb has gained all authority in heaven and on earth and he ransoms a people from every tribe, language, and nation. He is preparing for the final wedding feast with his people and that is something to rejoice about. Finally, through the indwelling of the Holy Spirit, Christ would always be present with his people in an even more powerful and intimate way than he was on earth. Now is not the time for mourning, it is the time for joy.

Consider yourself and whether the joy of this wedding affects your heart. Far too many Christians live joyless lives. We do not live in the age of mourning, but in the age of joyful progress of the Gospel and the indwelling presence of Christ through the Holy Spirit. Jesus is with his church and the gates of hell do not stand against it. The bridegroom has come and we must rejoice with him. This doesn’t mean that there isn’t a place for fasting, such as for mourning over sin, an intense season of prayer, or in some situations dealing with demon possession, but we must remember that Jesus defends his disciple’s lack of ritual fasting by announcing that the bridegroom is here and the age of joy is now.

New Patch on Old Clothing and New Wine in Old Wine Skins

Moving on to the next two parables, these two get to the root of the problem the disciples of John have with Jesus’ disciple’s behaviour. The problem is this: the disciples of John and the Pharisees want Jesus’ followers to act in a way that is inappropriate to the setting Jesus created with his coming. They want Jesus’ disciples to act as if the Messiah had not yet come and conform themselves to a state of mourning and gloom that does not fit the context of the new covenant.

This is the important point in both these miracles. Let us look at them more closely for a moment.

The first is not difficult to explain. If you take un-shrunken cloth and sow it into a garment that has shrunk from washing, as soon as you wash the patched garment the tear will reappear because the new cloth would have shrunk.

Likewise, in the parable of the new wine, its helpful to know that wine skins were made of the skins of animals which would be flexible at first but would become hard and brittle over time. If you put old wine into an old wine skin, that was no big deal, but new wine is different. If you’ve ever tried to brew alcohol or know how alcohol is brewed, you would know that as the yeast feasts on the sugars in the grape juice, carbon dioxide and alcohol are produced as a byproduct. This creates a large amount of gas that expands the container in which the wine is placed. In wine making today, a specially designed tube is used to let these gases escape, but if you put new wine, which was essentially freshly squeezed grape juice, into an old, brittle container, the pressure of the carbon dioxide would cause the old skin to explode, ruining the wine. On the other hand, a new wine skin was still flexible and could be stretched to accommodate this accumulation of the gas produced. (Didn’t think you would get a chemistry lesson in today’s sermon did you?) While old wine, which no longer has active yeast because its sugars have already turned into alcohol

, could be kept in an old wine skin, new wine which had not yet fermented had to be put into a new wine skin to be preserved.

Both of these short parables explain one core truth: a new context in man’s relationship with God necessitates new behaviour. Acting like you are under the old covenant works in the old covenant age, but something has changed now. The new covenant has come through the incarnation of God in the person of Jesus Christ. It is a brand new context. Jesus coming is like new wine, which cannot be accepted by acting as if Jesus had not come to deliver his people from their sins. It would be inappropriate for a man charged with a crime to mourn after he is declared innocent of any wrongdoing, and it is not right for John’s disciples to act as if the Messiah has not come when he clearly had, according to their own prophet and rabbi.

Understanding the Answer

Understanding this answer has confused many Christians, so lets break down what it means for us.

First, this answer has us confront the change in context that has happened with the coming of Christ.

Second, this answer has us confront the change in behaviour that should result from the truth that the Messiah has come.

Third, this answer tells us to be wary of treating the new covenant like the old when the new has come. New wine was prized because it could only last so long before it lost its sweetness by becoming fermented, and who doesn’t want to wear new clothes over old ones? Newness here is a positive thing, and therefore we need to note how this newness has benefited the life of the Christian.

It benefits us in that we are no longer under the curse of the old covenant.

It benefits us in that we are forgiven and justified in Christ.

It benefits us because by the Spirit we are able to live righteous lives by faith in Christ.

It benefits us because of the glorious promise of eternal life with Christ.

Conclusion: Living in the New

See yourself as living in the age of hope, joy, blessing, and forgiveness. The covenant promises have come, though we don’t deserve them. Although there are times to mourn and fast, the attitude of the Christian should be one that is free from the depressive state of being held guilty by the law. In Christ you are free, you are justified, you are loved. If you are in Christ, you have every reason to feast in celebration.

Do not let the expectation of others distract you from living free in the Gospel of Christ. Martin Luther was a man who as a monk did everything he could to please God, but in a way in which he acted as if Jesus’ sacrifice had not finally and fully justified him. When he read Romans and Galatians, along with Augustine, he found that the Bible actually teaches final justification for those in Christ. He didn’t need to torture himself and live an aesthetic lifestyle to please God, God was already pleased with the sacrifice of his own dear son. While Catholic dogma teaches that priests are forbidden to marry, the Bible teaches freedom for those in Christ. While it teaches that your justification must be kept up by works of penance and taking the sacraments, the Gospel teaches us that our sins are finally and fully nailed to the cross with Christ, that we are dead to sin and alive to God in Christ.

This doesn’t just apply to Roman Catholic teaching. Fundamentalists who forbid the drinking of alcohol as a sin act as if there is no freedom to celebrate life through God-given means when done responsibly. Of course, Christ did not die to make us drunkards, but he did die so we could be blessed and celebrate together without fear of condemnation. Some place all kinds of man-made rules and regulations, as if the Christian life is about enslaving us again to the law rather than liberating us in Christ.

However, Jesus didn’t die for us to sin. His whole point is that the disciples are not sinning for acting the way they do. They were celebrating, they were joyful, they were merry, and Jesus desires this attitude of his people. What does the world think when they see people who are able to rejoice in all they do while also walk in righteousness in all they do? They see the true Christian spirit, not one of fear and slavery and sadness, but one of liberty, celebration, and thankfulness.

Do not let your conscience condemn you if you are in Christ. Perhaps some of you feel constantly unworthy to approach the throne of Grace. Some sin you’ve committed rattles your conscience and makes you feel filthy before him. All I can say to you is believe that the Messiah has come, not to condemn you, but to save you. This is the best time of your life and it will never go away. The power of sin is ended in you, the mourning is over, the feast has begun. Silence the accusations of Satan with one thing: the cross.

If you are not in Christ, then you do have reason to mourn and fast. The son of God is not with you, and you are lost. Until now, you have rejected the good news of the Gospel and it is making you a slave to an unhappy lifestyle that Jesus doesn’t want for you. Come, dawn the garment of Christ’s righteousness by faith in his death and resurrection, and come into the wedding feast. Take a seat at Christ’s table and feast on him in celebration. Be baptized and enjoy the table, which, though it is a serious table, is not a joyless one. It is a feast which Christ bids us enjoy with thanksgiving. The feast is himself, his own flesh and blood, which sanctifies you and makes you holy both in the sight of God through justification and live a holy life through the work of the Holy Spirit. Come feast on Christ today. Let the age of mourning pass away with the old covenant, for its fulfillment is here and now. The promises longed for by the prophets of old have come to pass. Again, sit and eat of Christ and rejoice that you are counted worthy by his sacrifice to be a wedding guest in the great feast of the new covenant.