Expository Thoughts On Luke – Luke 5:33-39 - John Charles Ryle

FASTING

We should observe in these verses, that men may disagree on the lesser points of religion, while they agree on its weightier matters. We have this brought out in the alleged difference between the disciples of John the Baptist, and the disciples of Christ. The question was put to our Lord, “Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but your eat and drink?”

We cannot suppose that there was any essential difference between the doctrines held by these two parties of disciples. The teaching of John the Baptist was doubtless clear and explicit upon all the main points necessary to salvation. The man who could say of Jesus, “Behold the Lamb of God, who takes away the sin of the world,” was not likely to teach his followers anything contrary to the Gospel. His teaching of course lacked the fullness and perfection of his divine Master’s teaching, but it is absurd to suppose that it contradicted it. Nevertheless there were points of practice on which his disciples differed from those of Christ. Agreeing, as they doubtless did, about the necessity of repentance, and faith, and holiness, they disagreed about such matters as fasting, eating, drinking, and manner of public devotion. One in heart, and hope, and aim, as they were about the weightier matters of inward religion, they were not entirely of one mind about outward matters.

We must make up our minds to see differences of this kind among Christians so long as the world stands. We may regret them much, because of the handle they give to an ignorant and prejudiced world. But they will exist, and are one of the many evidences of our fallen condition. About church government, about the manner of conducting public worship, about fasts and feasts, and saint’s days, and ceremonials, Christians have never been entirely of one mind, even from the days of the apostles. On all these points the holiest and ablest servants of God have arrived at different conclusions. Argument, reasoning, persuasion, persecution, have all alike proved unable to produce unity.

Let us, however, bless God that there are many points on which all true servants of God are thoroughly agreed. About sin and salvation, about repentance, and faith, and holiness, there is a mighty unity among all believers, of every name, and nation, and people, and tongue. Let us make much of these points in our own personal religion. These, after all, are the principal things which we shall think of in the hour of death, and the day of judgment. On other matters we must agree to differ. It will signify little at the last day what we thought about fasting, and eating, and drinking, and ceremonies. Did we repent, and bring forth fruits fit for repentance? Did we behold the Lamb of God by faith, and receive Him as our Savior? All, of every church, who are found right on these points, will be saved. All, of every church, who are found wrong on these points, will be lost for evermore.

We should observe, secondly, in these verses, the name by which our Lord Jesus Christ speaks of Himself. Twice He calls Himself “the Bridegroom.”

The name “bridegroom,” like every name applied to our Lord in the Bible, is full of instruction. It is a name peculiarly comforting and encouraging to all true Christians. It teaches the deep and tender love with which Jesus regards all sinners of mankind, who believe in Him. Weak, and unworthy, and short-coming as they are in themselves, He feels towards them a tender affection, even as a husband does towards his wife. It teaches the close and intimate UNION, which exists between Jesus and believers. It is something far nearer than the union of king and subject, master and servant, teacher and scholar, shepherd and sheep. It is the closest of all unions, the union of husband and wife, the union of which it is written, “what God has joined together, let no man put asunder.”

Above all, the name teaches that entire PARTICIPATION of all that Jesus is and has, which is the privilege of every believer. Just as the husband gives to his wife his name, makes her partaker of his property, home, and dignity, and undertakes all her debts and liabilities, so does Christ deal with all true Christians. He takes on Himself all their sins. He declares that they are a part of Himself, and that he who hurts them hurts Him. He gives them, even in this world, such good things as pass man’s understanding. And He promises that in the next world they shall sit with Him on His throne, and go out from His presence no more.

If we know anything of true and saving religion, let us often rest our souls on this name and office of Christ. Let us remember daily, that the weakest of Christ’s people are cared for with a tender care that passes knowledge, and that whoever hurts them is hurting the apple of Christ’s eye. In this world we may be poor and contemptible, and laughed at because of our religion. But if we have faith, we are precious in the sight of Christ. The Bridegroom of our soul will one day plead our cause before the whole world.

We should observe, lastly, in these verses, how gently and tenderly Christ would have His people deal with young and inexperienced Christians. He teaches us this lesson by two parables, drawn from the affairs of daily life. He shows the folly of sewing “new cloth on an old garment,” or of putting “new wine into old bottles.” In like manner, He would have us know, there is a lack of harmony between a new dispensation and an old one. It is vain to expect those who have been trained and taught under one system, to become immediately used to another system. On the contrary, they must be led on by degrees, and taught as they are able to bear.

The lesson is one which all true Christians would do well to lay to heart, and none perhaps so much as Christian ministers and Christian parents. Forgetfulness of it often does much harm to the cause of truth. The hard judgments and unreasonable expectations of old disciples have often driven back and discouraged young beginners in the school of Christ.

Let us settle it in our minds, that grace must have a beginning in every believer’s heart, and that we have no right to say a man has no grace, because it does not come to full ripeness at once. We do not expect a child to do the work of a full-grown man, though he may one day, if he lives long enough. We mast not expect a learner of Christianity to show the faith, and love, and knowledge of an old soldier of the cross. He may become by and bye a mighty champion of the truth. But at first we must give him time. There is great need of wisdom in dealing with young people about religion, and, generally speaking, with all young disciples. Kindness, and patience, and gentleness, are of the first importance. We must not try to pour in the new wine too quickly, or it will run over. We must take them by the hand and lead them on gently. We must beware of frightening, or hurrying them, or pressing them on too fast. If they have only got hold of the main principles of the Gospel, let us not set them down as godless, because of a few lesser matters. We must bear with much weakness and infirmity, and not expect to find old heads on young shoulders, or ripe Christian experience in those who are only babes. There was deep wisdom in Jacob’s saying, “If men should over-drive them one day, all the flock will die.” (Gen. 33:13.)

John Charles Ryle