The New Wine

Matthew 9:1-17

Immanuel – 4/21/24

As Matthew frames things, directly after concluding the Sermon on the Mount – where Jesus taught about the kingdom of God – He came down from the mountain and performed a series of miraculous healings: a leper cleansed, a boy on his deathbed revived, a woman with fever cured.

Matthew follows these miracles with the comment, This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.” -Matthew 8:17

Then, standing along the shore of Galilee, speaking to some halfhearted, wannabe followers, Jesus makes very clear what it means to be His disciple. It is a total commitment, an undivided loyalty, a whole life devoted unto Christ and His kingdom.

Afterwards, Jesus immediately gets on a boat with His disciples, and they sail into the middle of two raging storms. The first storm is natural: deadly wind and waves threaten to sink the boat and drown Jesus and the disciples. The second storm is supernatural: on the other side of the Sea of Galilee, violent and parasitic demons threaten to destroy the lives of two men. And by the power of His word, Jesus calms both storms. The wind and waves are silenced, and He gives transformative peace to both demoniacs.

Each person who witnesses Jesus’ power is gripped by some form of astonishment and fear. The text raises the question, “What sort of man is this?” No answer is given. We, the readers, are left to wrestle with the question ourselves.

It is from this place of strange wonder that chapter 9 begins, and the next 17 verses force us to confront another question: What is the nature of the new covenant? Or how is Jesus transforming the understanding of what it means to have a right relationship with God? The text does not directly ask these questions, but it bursts from the passage. And again, no answers are provided. We are simply left to wrestle with the question. It is this question that I want to wrestle with today.

Read vs 1-2

Jesus has returned to the Jewish side of the Sea of Galilee and back to His own city. By now we all know that Capernaum has become Jesus’ home base. He’s from Nazareth, but He is living and ministering in Capernaum.

He left the crowds behind when He sailed across the lake, but as soon as He returns the crowds swarm again. In verse 7 you see the crowds are present. Verse 3 tells us that there are scribes within the crowd. The scribes are something like Jewish clergy, most likely from Capernaum.

Then, in verse 2, we see a group of friends breaking through the crowd to get as close to Jesus as they possibly can. They understand that only Jesus can heal their paralytic friend. Mark and Luke both tell us that this all happens in a house, and these friends ripped open the roof to lower their paralyzed friend by ropes as he lays on a mat. They took some serious measures to get him near Jesus.

Would you rip apart someone else’s roof unless you were absolutely certain that your friend would be healed? Truly, their faith was genuine.

But Matthew doesn’t focus on these friends and their faith. His focus is entirely on Jesus and what He says next.

Subversions

And then in response to their faith, Jesus utters words that no one expected, that the friends did not come for, that stunned everyone watching and listening: “Take heart, my son; your sins are forgiven.”

To the astonishment of those listening, Jesus spoke in the present tense. He forgave his sins right in that moment. If they were at the temple and the man offered a sacrifice, no one would have batted an eye. But here in Capernaum, in some ignoble house, this man from Nazareth forgave the sins of the paralytic.

Sins are offenses against God. When God created us for love, yet we criticize and lust and gossip and demean and hate, we sin. When God created us to bear His image, and we obsess over our own image, we sin. When He made us to find joy in relationship with Him, yet in our pride we pursue joy everywhere else, we sin. And the consequence of such rejection of God is that He will reject us. As Romans 6:23 says, The wages of sin is death.

The only way to escape such a terrible divine rejection is if God forgives us. Indeed, only God has the authority to forgive our sins.

“I, I am He who blots out your transgressions for my own sake, and I will not remember your sins.” -Isaiah 43:25

Every Jewish person in Jesus’ day would have clearly understood that only God forgives.

Read vs 3

To blaspheme is to speak in such a way that defiles or dishonors God; not that God can be defiled or dishonored. Even still, people can most certainly try. According to Mosaic Law (Leviticus 24:16), blasphemy against the name of God, Yahweh, was punishable by death.

When Jesus forgives the paralytics sins, it’s a divine claim. He’s equating Himself with God. That’s exactly why the unbelieving scribes think Jesus is blaspheming. The reason they don’t stone Jesus right there is because Jesus did not use the name of God. Jesus wasn’t technically violating the letter of the law.

But this is the first place in the gospel of Matthew that Jesus and the religious leaders come in conflict. Matthew has foreshadowed this; now it begins. And the indictment of blasphemy will follow Jesus to the end of the book. The Jews will sentence Jesus to death on charge of blasphemy. The first accusation and the last are the same.

Read vs 4-5

Though the scribes are talking amongst themselves about Jesus’ potential blasphemy, Jesus goes all the way down to the heart, “Why do you think evil in your hearts?” Their hearts are ridden with unbelief and self-righteousness – something that only becomes more apparent as we go on.

Then Jesus asks another question, “Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk?’” I love Jesus’ questions; they force you to think deeply. On one hand, it is easier to say your sins are forgiven, because there is no external evidence of such a claim. Those words can be said and there would be no way to verify it. Saying “Get up and walk” is much more difficult: Everyone will instantly know if you are a fraud.

On the other hand, if sins are offenses against God, then you would have to be God in order to forgive them. Thus, saying, “Your sins are forgiven,” seems infinitely more difficult.

But truly, is there anyone that can do either? Are not both impossible? Are not both acts of the divine?

Read vs 6-7

Jesus says, “Rise,” and the man gets up and walks. He is completely healed, and there’s no faking something like that.

If Jesus has healed the man, then doesn’t that also mean He has forgiven His sins? Jesus has just healed Him inside and out: a soul that is cleansed and soles that can take weight and walk.

In the very beginning of Matthew, an angel appeared to Joseph in a dream. The angel declared,

[Mary] will bear a son, and you shall call His name Jesus, for He will save His people from their sins. -Matthew 1:21

The paralytic, an outcast from normal society, he is the first to receive Jesus’ deliverance from sins. More profoundly than any other person so far in Matthew, the paralytic has been touched by God become flesh, the Son of Man, Jesus of Nazareth.

Read vs 8

Hear the mixed emotions after the crowds have witnessed Jesus’ supernatural authority: fear and worship. Fear, meaning they were awestruck, filled with wonder, overcome with reverence. And they knew exactly where Jesus’ power had come from, for they immediately began to worship God.

Of course, the text says that they glorified God. We can learn from this. God is glorified when we marvel at His works, stand back in awe at what He has done, and praise Him. God is glorified.

When I in awesome wonder, consider all the worlds His hands have made; I see the stars, I hear the rolling thunder, His power throughout the universe displayed. Then sings my soul, how great thou art, how great thou art! If this were to be the song of our souls, surely God would be glorified in us!

That’s what was happening in Capernaum. Though, it is unclear whether the people were thinking that Jesus was gifted, or that He was the gift. And since it does not appear that faith was suddenly born and they fell on their faces in worship of Jesus, it must be that they thought Jesus was merely gifted. Even after this they do not understand.

Read vs 9

Matthew has just introduced himself; and before Jesus he was a tax collector. Jews considered tax collectors to be one of the most despicable types of people: traitors. These tax collectors were Jewish and ultimately served the interests of Rome. Backed by a Roman sword, they would collect money from their fellow Jews; and often they were skimming off the top. Thus, tax collectors became quite wealthy as they participated in the exploitation and oppression of their own people.

Tax collectors would find themselves in a precarious position: looked down upon by their Roman overlords and despised by their own people. They had become a class that didn’t belong, that were effectively stripped of identity and loved by none.

When Jesus calls Matthew to follow Him, every expectation of the day was subverted.

Matthew certainly would have know about Jesus. Everyone in Capernaum would have known about Jesus. It’s likely Matthew has been listening and watching closely. So when he heard, “Follow me,” he got up and followed. Luke adds that Matthew left everything (Luke 5:28). He left his position, his wealth, and all the baggage that came with it. He left it all to follow Jesus. He left it for a new identity: disciples of Jesus.

And we can deduce that Matthew’s response was one of genuine faith and wholesale commitment, because not only did he leave everything behind, but he also invited all kinds of folks to his house to celebrate his new life.

Read vs 10-11

To Jesus and Matthew, this is a celebration of a new life. To the Pharisees, this is a banquet of Capernaum’s deplorables. From our vantage point today, it would be like Jesus sharing a meal with a bunch of gender-queer people, or fentanyl addicts, or Planned Parenthood workers, or frothing socialists. Jesus breaks bread with them and treats them with dignity. I imagine He laughs with them, offers them words of compassion, loves them, and won’t let them leave without hearing the good news of the kingdom of God.

But standing outside, the uninvited and self-righteous Pharisees are absolutely scandalized. They would never eat with such people. And if religious leaders like them would feast and party with such sinners, wouldn’t they be condoning their deplorable lifestyles?

Using the disciples as messengers, the Pharisees scold Jesus; and Jesus’ response is masterful.

Read vs 12-13

Jesus has come for the sick, not the healthy – so profound and layered! First, Jesus condones no one. He is openly stating that the people He is eating with are sick, they are sinners in need of a Savior. With a heart brimming with compassion and love, He has come to be their Savior!

Neither does Jesus condone the behavior of the Pharisees, who see themselves as well, as not needing help. Jesus did not come for them. Terrifyingly, they will get no healing from Him.

Second, if people recognize they are sick, Jesus will heal them. He will heal them like we saw with the paralytic: body and soul. He will forgive your sins and bring rest to your soul. Then He will heal your body, completely, entirely, assuredly at the resurrection of the dead.

But the self-righteous will be left outside. It’s much like Jesus said in the previous chapter:

“I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” -Matthew 8:11-12

A chapter later and we are seeing that separation begin: the unexpected at table with Christ and the self-righteous outside gnashing their teeth.

Then Jesus quotes from Hosea 6:6.

For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.

In Hosea 6:6 we read steadfast love. In Matthew 9:13 we read the word mercy. Both of these are derived from the Hebrew word hesed. Hesed is mercy, it is steadfast love, but it is more. It is covenantal love, love where God binds Himself to His people and His people bind themselves to Him; love where people bind themselves to one another. That’s what Jesus is talking about. “I desire hesed, not sacrifice.”

In other words, Jesus wants us to love each other authentically, despite all our faults and failures. The sacrifices, rituals, and rules; they mean nothing if hesed love is not flowing. Know and love God, and all the rest will follow; not out of a sense of duty, but out of life-giving love. That’s what Jesus is after! That’s the nature of the new covenant He is establishing. Freely flowing hesed love is the heart of relationship with God.

And such hesed love can only freely flow if people know they are sick. A cold self-righteousness will only leave you on the outside looking in.

Read vs 14

We were introduced to John the Baptist all the way back in chapter 3. Though Matthew has not told us yet, we know from John’s Gospel that John the Baptist had already been arrested. John had a massive following and many disciples; following John’s teaching long after he was executed. And remember, John’s ministry was about calling people to repent. John’s ministry was solemn and now he was in prison. No wonder his disciples were fasting.

The Pharisees fasted too, every Monday and Thursday they fasted. It’s quite likely that the disciples of John adopted this same rhythm of fasting too. In fact, any pious Jew probably fasted twice a week like this.

Read vs 15

Here Jesus is effectively saying that He is the one everyone has been waiting for, He is the Messiah. Using very similar language, John the Baptist called Jesus the bridegroom. He called himself something like the best man.

John the Baptist said, “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. He must increase, but I must decrease.” -John 3:29-30

Surely, the disciples of John knew what Jesus meant when He referred to Himself as the bridegroom. While Jesus – the Bridegroom, the Savior of the sick, the Forgiver of sins, the Messiah of Israel – while He is with them, the disciples will feast! For in the presence of Jesus there is fullness of joy!

But then Jesus drops the very first hint that something will change; that He will be taken away. Of course, we know He is talking about the cross. Then there will be mourning. Then the disciples will fast. And ever since Jesus was taken away, the church has always engaged in the spiritual discipline of fasting. I spoke at length about this back in Matthew 6.

After answering the disciples of John in a fairly direct manner, Jesus then moves in a curious direction.

Read vs 16-17

Jesus uses two illustrations that those first hearers would have immediately understood. After vigorous or repeated washing, clothing would shrink. If a patch of clothing was not subjected to this shrinkage before it was sown onto clothing, then when the clothing is washed the patch would shrink and tear the surrounding fabric. The result is damage worse than before the clothing was patched.

Fermenting wine, or new wine, was put into a new leather wineskin. As the wine fermented and released gases, the leather of the new wineskin would be supple enough to handle the expansion. But the leather in an old wineskin could no longer stretch. So if you put fermenting wine in an old wineskin, both are destroyed; the wineskin bursts and the wine is spilled and ruined.

New wine needs a new wineskin. What in the world does that mean?

Now it is time to put all these pieces together.

As if He were God Himself, Jesus forgives sins; meanwhile the religious leaders hear blasphemy.

Jesus dines with the rejected and despised and irreligious; meanwhile the religious are left outside with their judgmental criticisms.

The disciples of religion have an expectation of pious solemnity; meanwhile the disciples of Jesus rejoice in the presence of their Savior.

Do you see that the way of Jesus and the way of religion are in contradiction to one another? The wine of Christ is not meant for the old wineskin of religious obligation.

Jesus was establishing something that would not fit into old Judaism, with all its traditions and rituals. He was not bringing a new and updated Judaism. Nor was He rejecting Judaism, for He had not come to abolish the law but to fulfill it (Matthew 5:17).

Jesus was building something entirely different, something new and never seen upon the earth before. Jesus was establishing a covenant where the lame walk and sinners are forgiven, where the deplorable and foolish people of the world are seated in honor, where God’s hesed love freely flows towards the spiritually sick, and where there is fullness of joy in His presence – the very presence of God.

Matthew 9:1-17 is meant to make us wrestle with the question, What is the nature of the new covenant? Or, how is Jesus transforming the understanding of what it means to have a right relationship with God?

The strange thing is, both the healthy and the sick will have an answer for this question. But both are not right. Perhaps one way to find out is to ask, who do you dine with?

One group will dine with Christ, the other will be left outside. Are you sick or are you healthy? Do you think you’re doing alright, or are you lying helpless on the floor, desperate for Jesus’ touch?