This chapter is based on Matthew 9:9-17; Mark 2:14-22; Luke 5:27-39.
(HLv 177)
Roman officials in Palestine were hated. The fact that taxes were imposed by a foreign power was a continual irritation, a reminder to the Jews that their independence had departed. And the taxgatherers, the publicans, were not merely instruments of Roman oppression, they were extortioners on their own account, enriching themselves at the expense of the people. A Jew who accepted this office was despised and classed with the vilest of society.
(HLv 177.1)
To this class belonged Levi-Matthew, who was to be called to Christ’s service. Matthew had listened to the Saviour’s teaching, and as the Spirit of God revealed his sinfulness he longed to seek help from Christ; but accustomed to the exclusiveness of the rabbis, he had no thought that this Great Teacher would notice him.
(HLv 177.2)
Sitting at his toll booth one day, the publican saw Jesus approaching. Great was his astonishment to hear the words addressed to himself, “Follow Me.”
(HLv 177.3)
Matthew “left all, rose up, and followed Him.” There was no hesitation, no questioning, no thought of the lucrative business to be exchanged for poverty and hardship. It was enough for him to be with Jesus, to listen to His words, and unite with Him in His work.
(HLv 177.4)
So it was when Jesus bade Peter and his companions follow Him. Immediately they left their boats and nets. Some had friends dependent on them for support, but when they received the Saviour’s invitation, they did not inquire, How shall I live, and sustain my family? When afterward Jesus asked them, “When I sent you without purse, and scrip, and shoes, lacked ye anything?” they could answer, “Nothing.” Luke 22:35.
(HLv 177.5)
To Matthew in his wealth, and to Andrew and Peter in their poverty, the same test was brought. At the moment of success, when the nets were filled with fish, and the impulses of the old life were strongest, Jesus asked the disciples at the sea to leave all for the gospel. So every soul is tested as to whether the desire for temporal good or for fellowship with Christ is stronger.
(HLv 178.1)
No one can succeed in the service of God unless his whole heart is in the work. No one who makes any reserve can be the disciple of Christ, much less His colaborer. When men and women appreciate the great salvation, the self-sacrifice seen in Christ’s life will be seen in theirs. Wherever He leads the way, they will follow.
(HLv 178.2)
The call of Matthew excited great indignation. For Christ to choose a publican as one of His immediate attendants was an offense against religious, social, and national customs. By appealing to prejudice the Pharisees hoped to turn popular feeling against Jesus. But among the publicans widespread interest was created. In the joy of his new discipleship, Matthew made a feast at his house and called together his relatives, friends, and former associates. Not only were publicans included, but many others who were proscribed by their more scrupulous neighbors.
(HLv 178.3)
The entertainment was given in honor of Jesus, and He did not hesitate to accept. He well knew it would give offense to the Pharisaic party and also compromise Him in the eyes of the people. But no question of policy could influence His movements.
(HLv 178.4)
Jesus sat as an honored guest at the table of the publicans. By sympathy and social kindliness He showed that He recognized the dignity of humanity; and men longed to become worthy of His confidence. New impulses were awakened, and the possibility of a new life opened to these outcasts of society.
(HLv 178.5)
Not a few were impressed who did not acknowledge the Saviour until after His ascension. When 3000 were converted in a day, there were among them many who first heard the truth at the table of the publicans. To Matthew himself the example of Jesus at the feast was a constant lesson. The despised publican became one of the most devoted evangelists, following in his Master’s steps.
(HLv 179.1)
The rabbis seized the opportunity of accusing Jesus, but chose to work through the disciples. By arousing their prejudices they hoped to alienate them from their Master. “Why eateth your Master with publicans and sinners?” they questioned.
(HLv 179.2)
Jesus did not wait for the disciples to answer, but Himself replied: “They that be whole have no need of a physician, but they that are sick; ... I am not come to call the righteous, but sinners to repentance.” The Pharisees claimed to be spiritually whole, and therefore in no need of a physician, but they regarded the publicans and Gentiles as perishing from diseases of the soul. Then was it not His work, as a physician, to go to the very class that needed His help?
(HLv 179.3)
Jesus said to the rabbis, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” They claimed to expound the Word of God, but they were wholly ignorant of its spirit.
(HLv 179.4)
The Pharisees, silenced for the time but more determined in their enmity, next tried to set the disciples of John the Baptist against the Saviour. These Pharisees had pointed in scorn to the Baptist’s simple habits and coarse garments and had declared him a fanatic. They had tried to stir up the people against him. The Spirit of God had moved upon the hearts of these scorners, convicting them of sin, but they had declared that John was possessed by a devil.
(HLv 179.5)
Now when Jesus came mingling with the people, eating and drinking at their tables, they accused Him of being a glutton and a winebibber. They would not consider that Jesus was eating with sinners in order to bring the light of heaven to those who sat in darkness. They would not consider that every word dropped by the divine Teacher was living seed that would germinate and bear fruit to the glory of God. They had determined not to accept the light, and although they had opposed the mission of the Baptist, they were now ready to court the friendship of his disciples, hoping to secure their cooperation against Jesus. They represented that Jesus was setting at nought the ancient traditions, and they contrasted the austere piety of the Baptist with Jesus’ feasting with publicans and sinners.
(HLv 179.6)
The disciples of John were at this time in great sorrow. With their beloved teacher in prison, they passed their days in mourning. And Jesus was making no effort to release John, and even appeared to cast discredit on his teaching. If John had been sent by God, why did Jesus and His disciples pursue a course so widely different?
(HLv 180.1)
The disciples of John thought there might be some foundation for the charges of the Pharisees. They observed many rules prescribed by the rabbis. Fasting was practiced by the Jews as an act of merit; the most rigid fasted two days every week. The Pharisees and John’s disciples were fasting when the latter came to Jesus with the inquiry, “Why do we and the Pharisees fast oft, but Thy disciples fast not?”
(HLv 180.2)
Tenderly Jesus answered. He did not try to correct their erroneous concept of fasting, but only to set them right in regard to His own mission. John the Baptist himself had said, “He 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 full.” John 3:29, RSV. The disciples of John could not fail to recall these words of their teacher. Taking up the illustration, Jesus said, “Can ye make the children of the bridechamber fast, while the bridegroom is with them?”
(HLv 180.3)
The Prince of heaven was among His people. The greatest gift of God had been given to the world. Joy to the poor, for He had come to make them heirs of His kingdom. Joy to the rich, for He would teach them to secure eternal riches. Joy to the ignorant, for He would make them wise unto salvation. Joy to the learned, for He would open to them deeper mysteries than they had ever fathomed. This was not a time for the disciples to mourn and fast. They must open their hearts to receive the light of His glory, that they might shed light on those who sat in darkness and in the shadow of death.
(HLv 181.1)
It was a bright picture, but across it lay a heavy shadow which Christ’s eye alone discerned. “The days will come when the bridegroom shall be taken away from them, and then shall they fast.” When they should see their Lord betrayed and crucified, the disciples would mourn and fast.
(HLv 181.2)
When He should come forth from the tomb, their sorrow would be turned to joy. After His ascension, through the Comforter He would still be with them, and they were not to spend their time mourning. Satan desired them to give the impression that they had been deceived and disappointed. But by faith they were to look to the sanctuary above where Jesus was ministering for them; they were to open their hearts to the Holy Spirit and rejoice in the light of His presence. Yet days of trial would come. When Christ was not personally with them and they failed to discern the Comforter, then it would be more fitting for them to fast.
(HLv 181.3)
The Scripture describes the fast that God has chosen—“to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke”; to “draw out thy soul to the hungry, and satisfy the afflicted soul.” Isaiah 58:6, 10. Here is set forth the character of the work of Christ. Whether fasting in the wilderness or eating with publicans, He was giving His life for the redemption of the lost. The true spirit of devotion is shown in the surrender of self in willing service to God and man.
(HLv 181.4)
Continuing His answer to the disciples of John, Jesus spoke a parable: “No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made.” Matthew 9:16, RSV. An attempt to blend the tradition and superstition of the Pharisees with the devotion of John would only make more evident the breach between them.
(HLv 182.1)
Nor could the principles of Christ’s teaching be united with the forms of Pharisaism. Christ was to make more distinct the separation between the old and the new. “Neither is new wine put into old wineskins; if it is, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved.” Matthew 9:17, RSV. Skin bottles used as vessels to contain new wine, after a time became dry and brittle, and were then worthless to serve the same purpose again. The Jewish leaders were fixed in a rut of ceremonies and traditions. Their hearts had become like dried-up wine skins. Satisfied with a legal religion, it was impossible for them to become the depositaries of living truth. They did not desire that a new element should be brought into their religion. The faith that works by love and purifies the soul could find no place for union with the religion of the Pharisees, made up of ceremonies and the injunctions of men. To unite the teachings of Jesus with the established religion would be vain. The vital truth of God, like wine, would burst the old decaying bottles of the Pharisaical tradition.
(HLv 182.2)
The Saviour turned away from the Pharisees to find others who would receive the message of heaven. In untutored fishermen, in the publican at the market place, in the woman of Samaria, in the common people who heard Him gladly, He found His new bottles for the new wine. Those souls who gladly receive the light which God sends are His agencies for imparting truth to the world.
(HLv 182.3)
The teaching of Christ, represented by new wine, was not new doctrine but that which had been taught from the beginning. But to the Pharisees, Christ’s teaching was new in almost every respect, and it was unrecognized and unacknowledged.
(HLv 183.1)
“No man having drunk old wine straightway desireth new: for he saith, The old was better.” The truth given through patriarchs and prophets shone out in new beauty in the words of Christ. But the scribes and Pharisees had no desire for the precious new wine. Until emptied of old traditions and practices, they had no place in mind or heart for the teachings of Christ.
(HLv 183.2)
This proved the ruin of the Jews, and it will prove the ruin of many in our day. Rather than give up some cherished idea or idol of opinion, many refuse the truth which comes from the Father of light. They insist on being saved in some way by which they may perform some important work. When they see there is no way of weaving self into the work, they reject the salvation provided.
(HLv 183.3)
A legal religion is a loveless, Christless religion. Fasting or prayer actuated by a self-justifying spirit is an abomination in the sight of God. Our own works can never purchase salvation. To those who do not know their spiritual destitution comes the message, “For you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind, and naked. Therefore I counsel you to buy from Me gold refined by fire, that you may be rich, and white garments to clothe you and to keep the shame of your nakedness from being seen.” Revelation 3:17, 18, RSV. Faith and love are the gold. But with many, the gold has become dim, the rich treasure lost. The righteousness of Christ is a robe unworn, a fountain untouched.
(HLv 183.4)
“The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Psalm 51:17. When self is renounced, then the Lord can make man a new creature. New bottles can contain new wine. The love of Christ will animate the believer with new life. In him the character of Christ will be manifest.
(HLv 184.1)