The Gospel of Luke, An Exposition - Charles Rosenbury Erdman

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desires to cure and to relieve; so Jesus companied with sinners not because he countenanced sin or enjoyed the society of the depraved, but because, as a healer of souls, he was willing to go where he was most needed and to work where the ravages of sin were most severe. He came into the world to save sinners. Their conduct distressed him, their sins pained him; but to accomplish his task he sought them out and showed his sympathy by his presence and by his healing power.

      Are there any who do not need the spiritual cure he can effect? Are any “sound;” are some not “sinners”? These questions each must answer for himself. Probably those who like the Pharisees are least conscious of their sickness are in most desperate danger. Then again, are those who know his power willing like the Master to go with his gospel to the places of greatest need?

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       33 And they said unto him, The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink. 34 And Jesus said unto them, Can ye make the sons of the bride-chamber fast, while the bridegroom is with them? 35 But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days. 36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old. 37 And no man putteth new wine into old wine-skins; else the new wine will burst the skins, and itself will [pg 063] be spilled, and the skins will perish. 38 But new wine must be put into fresh wine-skins. 39 And no man having drunk old wine desireth new; for he saith, The old is good.

      The Pharisees were disturbed by the attitude of Jesus toward sinners. Much more were they distressed by his attitude toward the forms and ceremonies which to their mind constituted the very essence of religion. This attitude had been expressed by the failure of Jesus to require his disciples to observe the fasts which had become so prominent in the system of legalism taught by the religious leaders of the Jews. The Law of Moses prescribed no fasts. The rabbis had so multiplied them that a Pharisee could boast of fasting “twice in the week.” The disciples of John the Baptist were taught to fast frequently, not as an empty form, but to express the solemn character of the ministry of John who had come preaching “repentance unto remission of sins.” It was not strange, therefore, that the enemies of Jesus came to him with a complaint and with the question, “The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink.” In his reply Jesus stated distinctly the view his followers should take, not only of fasting but of all religious forms: “Can ye make the sons of the bride-chamber fast, while the bridegroom is with them? But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days.” Fasting is an expression of sorrow. How absurd then would it be for Jesus' followers to fast while the heavenly Bridegroom was with them! They might express their distress thus when he should be taken away. Thus Jesus declared that fasting, like all religious rites, may be quite fitting if it is a true expression of religious feeling, but if it is a matter of form, of rule, or requirement, if it is regarded as a ground of merit, it is an absurdity and an impertinence.

      Jesus added a parable which further indicates his attitude toward all the rites and ceremonies in which the Pharisees took such delight. He declared that he had not come to regulate the fasts and feasts or to amend the Jewish ritual. That would be like sewing a new patch on an old garment. This religion of ceremonies had served its purpose. [pg 064] Jesus had come with something, new and better. The life of freedom and of joy which he was imparting could not be bound up in the narrow forms and rites of Judaism. New wine could not be kept in old wine skins.

      Christianity cannot be comprehended by any system of rites and ceremonies. It must not be interpreted as a set of rules and requirements; it must not be confused with any ritual. It controls men, not by rules, but by motives. Its symbol is not a fast but a feast, for its pervasive spirit is joy.

      As reported by Luke, Jesus added a characteristic phrase indicating his tender sympathy, “And no man having drunk old wine desireth new; for he saith, The old is good.” Those who long have been accustomed to a religion of forms find it difficult to be satisfied with the religion of faith. We must be patient with them. It is not easy for them to give up the practices of childhood and it takes time for them to learn the gladness and the freedom of spiritual maturity offered to the followers of Christ.

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       1 Now it came to pass on a sabbath, that he was going through the grainfields; and his disciples plucked the ears, and did eat, rubbing them in their hands. 2 But certain of the Pharisees said, Why do ye that which it is not lawful to do on the sabbath day? 3 And Jesus answering them said, Have ye not read even this, what David did, when he was hungry, he, and they that were with him; 4 how he entered into the house of God, and took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone? 5 And he said unto them, The Son of man is lord of the sabbath.

       6 And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered. 7 And the scribes and the Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him. 8 But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth. 9 And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it? 10 And he looked round about [pg 065] on them all, and said unto him, Stretch forth thy hand. And he did so: and his hand was restored. 11 But they were filled with madness; and communed one with another what they might do to Jesus.

      Jesus had aroused the anger of the Pharisees by his claim to forgive sins. He had further enraged them by his treatment of sinners. But he brought their hatred to a climax of fury by his attitude toward Sabbath observance. Henceforth they sought to destroy him.

      The question of the Sabbath has never lost its interest. The followers of Christ need to stand firmly by the principles set forth by their Lord. These principles are few but fundamental: The Sabbath is a day designed for worship and for rest and is to be broken only by works of necessity and of mercy.

      The first of these exceptions to the required rest of the Sabbath Day was illustrated by the case of the disciples who were accused by the Pharisees of breaking the Sabbath because as they walked through the fields they picked the ripened ears and thus, according to the interpretation of their enemies, were guilty of working on the Sabbath Day. Our Lord did not deny that the Sabbath law had been broken. He merely referred his enemies to the case of David and his followers who, forced by hunger, broke the Mosaic Law in entering the tabernacle and eating the “showbread.” Jesus argued that, when necessary to relieve their hunger, his followers were also justified in disregarding the law of rest.

      An illustration of the second exception to the law of absolute cessation from labor was given “on another sabbath” when in the synagogue Jesus healed a man whose right hand was “withered.” The Pharisees regarded this action of Jesus as another breach of the law of rest. Jesus defended his action on the ground that it was dictated by mercy and that work which secured relief from suffering was allowable on the Sabbath Day. He replied to his enemies by a searching question, assuming the principle that refraining from help is the same as inflicting harm. He, asked them whether they regarded the Sabbath Day as of such character as to make it right on that day to do that [pg 066] which on other days was wrong: “I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it?”

      While Jesus taught that the law of rest might thus be broken to meet the necessities of man and to show mercy to those in need or in distress, he by no means abrogated the Sabbath. He declared, however, that “the

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