Luke § 21

(de Qu. Ev. l. ii. q. 18.) Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His disciples did not fast, answered as to each fast. And first of the fast of tribulation; for it follows, And he said unto them, Can ye make the children of the bridegroom fast when the bridegroom is with them?

(de Con. Ev. ii. c. 27.) Now this which Luke alone mentions, Ye cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they were about to kill the Bridegroom.

(de Qu. Ev. ii. qu. 18.) As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit.

The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.

To whom he himself said: Can you make the wedding guests fast while the bridegroom is with them? But days will come, and when the bridegroom is taken away from them, then they will fast in those days. The bridegroom is Christ, the bride is the Church. From this holy and spiritual union, the apostles were created. Hence, Mark the evangelist rightly calls them children of the wedding, not only of the bridegroom but also of the bride, wishing it to be understood that through the baptismal regeneration, they were taken into the right of divine generation. They cannot fast or mourn as long as they see the bridegroom in the chamber and know that he is with the bride. But when the wedding is over, and the time of the passion and resurrection arrives, then the children of the bridegroom will fast. However, Luke did not say like the others: Can the children of the bridegroom or the wedding fast or mourn, but can you make the children of the bridegroom fast (Luke 5)? He elegantly hinted that those who were speaking were the ones who would make the children of the bridegroom mourn and fast, since they were the ones who would kill the bridegroom. It is to be noted that this mourning of the absence of the bridegroom is not only now, that is, after the death and resurrection of the same bridegroom, but before his incarnation throughout the whole time of this age. For the early times of the Church, before the birth of the Virgin, had saints who desired the advent of the incarnation of Christ. But these times, since he ascended into heaven, have saints who desire his manifestation to judge the living and the dead. Nor did this desirable mourning of the Church rest somewhat, except as long as he was here with the disciples in the flesh. According to the laws of tropology, it is to be known that as long as the bridegroom is with us, we are in joy, and neither can we fast nor mourn. But when he has departed and fled from us because of sins, then fasting is to be proclaimed, then mourning is to be received.

For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.

Second, it is introduced as befitting the kindness of the divine presence in the dissolution of the objections, when it is said: To whom he himself said: Can the children of the bridegroom fast, etc. According to Bede, however, this is the reading: Can you make the children of the bridegroom fast? This bridegroom is Christ, of whom John 3 says: "He who has the bride is the bridegroom"; and in the Psalm: "And he as a bridegroom coming forth from his chamber." The children of the bridegroom are the Apostles: whence Isaiah 8: "Behold, I and my children, whom the Lord has given me"; and in the Psalm: "Instead of your fathers, sons have been born to you; you shall make them princes," etc. These cannot nor ought to fast with the fast of sorrow and affliction, so long as the bridegroom is with them, because then is the time of joy; on account of which Song of Songs 3 says: "Daughters of Jerusalem, go forth and see King Solomon in his diadem"; and Isaiah 61: "Rejoicing I will rejoice in the Lord, and my soul will exult in my God, because the Lord has clothed me with the garment of salvation and surrounded me with the vestment of justice, as a bridegroom adorned with a crown and as a bride adorned with her jewels." Whence then was the time of joy, not of sorrow, because, as is said in John 3, "the friend of the bridegroom stands and rejoices with joy on account of the voice of the bridegroom."

During the entire period that our Lord was in the midst of the world, he compared it with a bridal chamber and himself with the bridegroom. For the bridal guests cannot fast while the bridegroom is with them. …He called his disciples bridal guests because they are members of the church, and ministers of the feast, and heralds who invite those who sit at table.

(Hom. 30. in Matt.) As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.

But as it is, while modestly giving a reason why "the children of the bridegroom are unable to fast during the time the bridegroom is with them," but promising that "they should afterwards fast, when the bridegroom was taken away from them," He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time.

"But the days will come when the Bridegroom shall be taken from them." Which are these days in which Christ is taken from us, especially when he himself has said, "I shall be with you, even to the end of the world," when he has said, "I will not leave you orphans"? For it is certain that if he were to leave us, we could not be saved. None can take Christ from you, unless you take yourself away. Your boasting will not take you away, nor arrogance, nor may you presume on the law for yourself. "For he came not to call the righteous, but sinners." … The righteous are those who do not strike him who strikes them, who love their enemy. If we do not endure thus, the opposite is found. "I came not to call the righteous." Christ does not call those who say they are righteous, for not knowing God and seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. Therefore the usurpers of righteousness are not called to grace. For if grace comes from penitence, surely one who scorns penitence renounces grace. Those who make themselves out to be holy will be wounded. The Bridegroom is taken from them. Neither Caiaphas nor Pilate took Christ from us. We cannot fast, because we have Christ, and we feast on the body and blood of Christ. For how does he who does not hunger seem to fast? How does he who does not thirst seem to fast? Then, how can he who drinks Christ thirst when he himself said, "Whosoever shall drink of the water that I will give him shall be thirsty no more"? Then what follows will declare the saying to concern the fasting of the spirit.

But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself away from Him.

And therefore the consolation of the disciples is befitting the presence of the bridegroom Christ, just as also desolation is befitting his absence. On account of which he adds: But the days will come when he will be taken away from them, namely through death and passion: Hosea 5: "They will go to seek the Lord and will not find him: for he has been taken away from them," and then they will fast in those days, namely at that time: because John 16: "You will weep and lament, but the world will rejoice; you indeed will be sorrowful, but your sorrow will be turned into joy"; and then will be the time of sorrow and fasting, whence Tobit 2: "She ate her bread in grief and trembling, recalling that prophetic word: Your feast days will be turned into mourning"; Lamentations 1: "Therefore I am weeping, and my eye flows with tears, because the comforter who would restore my soul has become far from me."

For all things are good in their season, but what is the meaning of the Bridegroom being taken away from them? It is his being taken up into heaven.

Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction, But the days shall come when the Bridegroom shall be taken from them, and then shall they fast in those days.

Then in this passage, fasting represents the old garment that the apostle thought should be taken off. He said, "Strip yourselves of the old man with his deeds," so that we may put on the new man, which is renewed by the sanctification of baptism. Then the series of teachings is suited to the same garment, lest we mix the deeds of the old and the new man, when the physical exterior performs the works of the flesh. The inner man, which is reborn, should not have the varied appearance of old and new actions but be the same color as Christ. With zeal of mind, it should imitate him for whom he was cleansed by baptism. So let the discolored coverings of the mind, which are displeasing to the Bridegroom, be absent, for one who has not a wedding garment is displeasing to him. What can please the Bridegroom, except peace of spirit, purity of heart and clarity of mind?

Lastly, it is spoken of the fast of the soul, as the context shows, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. (Col. 3:9.) In the same manner we have a series of precepts not to mix up the actions of the old and new man.

(ubi sup.) Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says they are as old garments, to which a new piece of cloth is most unsuitably sewed on, i. e. any part of the doctrine which relates to the soberness of the new life; for if this takes place, the very doctrine itself also is in a measure divided, for it teaches a general fast not from pleasant food only, but from all delight in temporal pleasures, the part of which that appertains to food He said ought not to be given to men still devoted to their old habits, for therein seems to be a rent, and it agreeth not with the old. He says also, that they are like to old skins, as it follows, And no one putteth wine into old skins.

He also spoke a parable to them: No one puts a piece from a new garment on an old one; otherwise, he will tear the new, and the piece from the new will not match the old. When the Lord was asked why his disciples did not fast, he replied that those still carnal, not yet strengthened by the faith in his passion and resurrection, could not bear the stricter fasting and continence commands, lest through excessive austerity, they lose even the faith they seemed to have. Therefore, he refers to his disciples as old garments, to which a new patch is sewn inappropriately, that is, any part of the doctrine that pertains to the moderation of a new life. Because if this is done, even the doctrine will somehow be torn, whose part about the fasting of food is inappropriately given. That doctrine teaches general fasting, not only from the desire for food but from all delight in temporal joys, the patch of which, that is, a part concerning food, he says should not be imparted to men still given to old habits. Because it seems that there would be a tearing, and it does not match the old.

Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.

Third, it is introduced as expedient for the rudeness of human imperfection, when it is said: And he spoke a parable to them; where he shows that the disciples are not to be pressed to fasting, both on account of the oldness of their manner of life, and on account of the frailty of the flesh, and also on account of the unaccustomedness of their disposition, which three things he expresses under a threefold metaphor, namely of the old garment, the old wineskin, and the old wine.

Therefore it was fitting to nurture the unformed disciples, not to burden them with fasts, on account of the oldness of their manner of life, on account of which he says: Because no one puts a patch, that is, a piece which joins, taken from a new garment, onto an old garment, because a twofold unfittingness follows; and therefore he adds: Otherwise it tears even the new, which is harmful, and the patch from the new does not suit the old, which is unseemly. — Thus it is to be understood spiritually that new observances fitting for a new manner of life are not to be imposed so long as a man has not been stripped of the former, namely at the beginning of conversion. And therefore the Apostle said to the Ephesians, chapter four: "Putting off the old man according to your former manner of life, be renewed in the spirit of your mind and put on the new man, who was created according to God"; and to the Colossians, chapter three: "Stripping off the old man with his deeds, put on the new"; otherwise it will be monstrous.

And therefore in a figure of this, the mixing of diverse things was prohibited in the Law: Deuteronomy twenty-two: "You shall not wear a garment woven from wool and linen together," because thereby the Lord is despised: Jeremiah twelve: "Is my heritage unto me a speckled bird?"

Those who live according to the law cannot receive the institutions of Christ. These institutions cannot be admitted into the hearts of such as have not as yet received the renewing by the Holy Spirit. The Lord shows this by saying that a tattered patch cannot be put upon a new garment, nor can old skins hold new wine. The first covenant has grown old, nor was it free from fault. Those, therefore, who adhere to it and keep at heart the antiquated commandment have no share in the new order of things in Christ. In him all things are become new, but their mind being decayed, they have no harmony or point of mutual agreement with the ministers of the new covenant.

But if, when the Saviour came to this earth, He sent His apostles into the world to proclaim with accuracy His advent, and to teach the Father's will, having nothing in common with the doctrine of the Gentiles or of the Jews, much more, while yet existing in the Pleroma, would He have appointed His own heralds to proclaim His future advent into this world, and having nothing in common with those prophecies originating from the Demiurge. But if, when within the Pleroma, He availed Himself of those prophets who were under the law, and declared His own matters through their instrumentality; much more would He, upon His arrival hither, have made use of these same teachers, and have preached the Gospel to us by their means. Therefore let them not any longer assert that Peter and Paul and the other apostles proclaimed the truth, but that it was the scribes and Pharisees, and the others, through whom the law was propounded. But if, at His advent, He sent forth His own apostles in the spirit of truth, and not in that of error, He did the very same also in the case of the prophets; for the Word of God was always the self-same: and if the Spirit from the Pleroma was, according to these men's system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while that from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity; how can it be, that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? But if it was impossible that such should happen in the case of the prophets, for they preached the word of the Lord from one God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: "No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles." Let these men, therefore, either have nothing whatever to do with the prophets, as with those that are ancients, and allege no longer that these men, being sent beforehand by the Demiurge, spake certain things under that new influence which pertains to the Pleroma; or, on the other hand, let them be convinced by our Lord, when He declares that new wine cannot be put into old bottles.

The Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself.

The weakness of man's condition is exposed when our bodies arc compared to the skins of dead animals.

(ubi sup.) But the Apostles are compared to old skins, who are more easily burst with new wine, i. e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be spilled. But they were new skins at that time, when after the ascension of the Lord they received the Holy Spirit, when from desire of His consolation they were renewed by prayer and hope. Hence it follows, But the new wine must be put into new bottles, and both are preserved.

And no one puts new wine into old wineskins; otherwise, the new wine will burst the skins; it will be spilled, and the skins will be ruined. But new wine must be put into new skins, and both are preserved. He also compares them to old wineskins, which, with new wine—that is, spiritual precepts—would burst more easily than they could contain it. But they will be like new wineskins, when after the Lord's ascension, they are renewed with the desire for his consolation by praying and hoping. Then they received the Holy Spirit, which filled them to speak in all tongues; from the Jews who did not understand, it was truthfully attested: These men are full of new wine. For new wine in new wineskins meant the fervor of the Holy Spirit filling spiritual hearts. Alternatively. A teacher must beware not to commit the secrets of the new mysteries to souls not yet renewed, but persisting in the old malice.

But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles.

This same thing was fitting on account of the weakness of the flesh, on account of which he says: And no one puts new wine into old wineskins, because from this a twofold unfittingness follows, namely the spilling of the wine, on account of which he says: Otherwise the new wine will burst the wineskins, and it will be spilled out; and the other, the destruction of the wineskin, whence he also adds: And the wineskins will perish. And therefore for new wine a new vessel also must be provided, on account of which he says: But new wine must be put into new wineskins, and both are preserved. — Thus spiritual observances are to be imposed on spiritual persons, not on carnal ones, who are designated by the old wineskins, according to that verse of the Psalm: "I have become like a wineskin in the frost"; whence they are designated by the wineskins of the Gibeonites, torn and loosened: Joshua nine: "We filled new wineskins with wine, which now are torn and loosened," and thus unfit for holding wine. And therefore First Corinthians, chapter three: "And I, brethren, could not speak to you as to spiritual persons, but as to carnal ones, as to little ones in Christ. I gave you milk to drink, not solid food." Therefore before spiritual things are enjoined upon them, it is necessary that their hearts be renewed, according to that verse of Ezekiel thirty-six: "Behold, I will give you a new heart and I will place a new spirit in the midst of you"; because the Apostle says to the Galatians, chapter six: "In Christ Jesus neither circumcision avails anything nor uncircumcision, but a new creature." And therefore in the Psalm it is sought: "Create in me a clean heart, O God, and renew a right spirit within my inmost parts"; which is accomplished in spiritual men: Second Corinthians, chapter four: "Although our outward man is corrupted, yet the inward man is renewed from day to day."

(Orat. de Deit. Filii et SS.) For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. (Sap. 1:4.)

And no one having drunk old wine, immediately desires new, for he says, "The old is better." This signifies the Jews, to whom, being steeped in the dregs of an old way of life, the precepts of new grace had become tainted. For indeed, being defiled by the traditions of their ancestors, they were by no means able to perceive the sweetness of spiritual words.

It follows, No man also having drank old wine straightway desireth new, for he saith, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.

This same thing was likewise expedient on account of the disaccustoming of affection: to designate which He says: And no one drinking the old straightway desires the new. And He gives the reason for this on account of the judgment of the senses, when He says: For he says: The old is better.

In this, through a similitude in the delight of drink, He wishes to show that our affection is not immediately delighted in observing new things, unless it is gradually led by the hand. And therefore certain persons said in Acts chapter fifteen: "Unless you are circumcised according to the custom of Moses, you cannot be saved." But charity renews this affection, according to that passage in John chapter thirteen: "A new commandment I give unto you, that you love one another." This makes new things taste as old: whence in First John chapter two: "I write no new commandment unto you, but an old commandment, which you heard from the beginning." "Again, a new commandment I write unto you, which is true both in Him and in you." Truly this is a new commandment, which evacuates the old and which makes the new things savory; Second Corinthians chapter five: "If any man be in Christ, he is a new creature; the old things have passed away: behold, all things are made new: because, as is said in Leviticus chapter twenty-six, "when the new come upon you, you shall cast forth the old." — Thus therefore, on account of the rawness of the disciples, both on the part of their manner of life, and on the part of the flesh, and on the part of the mind, the disciples were to be treated kindly, not yet to be constrained to fasting, especially to the fasting of exultation, which is fitting only for those renewed through the grace of the Holy Spirit.

Whence from the foregoing it is gathered that the disciples of Christ were not to be constrained, neither to the fasting of sorrow on account of the presence of the Bridegroom, nor to that of exultation on account of the absence of the Holy Spirit; and thus they were to be kindly consoled as being still tender and infirm. From the foregoing, therefore, it sufficiently appears how by the Lord sinners were mercifully called, and the proud were reasonably confuted, and the infirm were gently consoled.

"They have," says He, "Moses and Elias," -in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me; " which will be the meaning of "Seek, and ye shall find.