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Jesus' Teachings on New Wine and Old Wineskins

Jesus' parable of new wine and old wineskins, recorded in Matthew 9:17 and Mark 2:22, illustrates the incompatibility of new teachings or spiritual realities with outdated forms or structures [1, 2]. The parable is often paired with a similar saying about new cloth on an old garment, both emphasizing that the old is incompatible with the new [9, 12].

In the parable, Jesus states, "Neither do people put new wine into old wine skins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wine skins, and both are preserved" [1]. Mark's account similarly notes that "the new wine will burst the skins, and the wine pours out, and the skins will be destroyed" [2]. This imagery draws on common agricultural practices of the time. Wine was made from the juice of grapes, or sometimes pomegranates, and its manufacture dates back to Noah [4, 5, 6]. The vintage in Palestine typically occurred in September [5].

Wineskins were commonly made from animal skins, such as goatskins, with the animal cased out of its skin, which was then dressed and sealed, leaving an opening for pouring in and drawing out the liquid [14]. New wine, still undergoing fermentation, would expand and produce gases [9, 14]. Old wineskins, having been stretched and hardened by previous use, would lack the elasticity to accommodate this expansion, leading them to burst [9, 12]. Fresh, pliable wineskins, however, could expand with the fermenting wine, preserving both the wine and the container [1, 2].

The context of this parable in the Gospels is Jesus' response to questions about fasting. John the Baptist's disciples and the Pharisees fasted regularly, but Jesus' disciples did not [15, 16]. Jesus explains that "the children of the bridechamber cannot fast, as long as the bridegroom is with them" [3]. He then uses the parables of the new cloth and the new wine to explain why his ministry and teachings could not simply be patched onto existing religious practices.

Theological interpretations of this parable generally understand the "new wine" to represent the new covenant, the Kingdom of God, or the fresh spiritual realities brought by Jesus, while the "old wineskins" symbolize the rigid, established religious systems and traditions of the time, particularly those of Judaism [9, 12].

For instance, the Tyndale House commentary on Luke 5:36-38 explains that "new wine expands with fermentation and breaks brittle old wineskins," concluding that "Jesus did not come to patch up the old covenant, but to establish a new one. The Kingdom of God brings a whole new orientation to thinking and living" [9]. Similarly, regarding Mark 2:21-22, it states that "old customs of the old covenant are incompatible with the new arrival of God’s Kingdom" [12].

John Gill, a Baptist commentator, interprets the "old bottles" (wineskins) as representing the Scribes and Pharisees, who were "settled upon the old principle of self-righteousness." He sees the "new wine" as either the love of God, the blessings of the new covenant, or the Gospel itself, which these individuals would not receive [13, 17]. This perspective suggests that the Gospel, being a new and dynamic force, cannot be contained within the rigid, legalistic framework of those who cling to old traditions and self-righteousness [13, 17].

The imagery of wineskins was familiar in Jewish culture, as evidenced by discussions in the Babylonian Talmud regarding the halakhic status of wineskins, particularly those belonging to gentiles, distinguishing between new, stripped skins and old, tarred ones for ritual purity [7, 8, 10, 11]. This background highlights the practical understanding of wineskin properties that Jesus' audience would have possessed.

The parable underscores that Jesus' message was not merely a reform of existing religious structures but a fundamentally new dispensation that required a new way of understanding and living out faith. Attempting to force the new into the old would result in the destruction of both [9].

Sources

  1. Matthew “Neither do people put new wine into old wine skins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wine skins, and both are preserved.” -- Matthew 9:17”
  2. Mark “No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins.” -- Mark 2:22”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Parables — Remarkable Parables of the Old Testament -- Jdj 9:8-15; 2Sa 12:1-4; 14:5-7. Parables of christ Wise and foolish builders. -- Mt 7:24-27. Children of the bride chamber. -- Mt 9:15. New cloth and old garment. -- Mt 9:16. New wine and old bottles. -- Mt 9:17. Unclean spirit. -- Mt 12:43. Sower. -- Mt 13:3-23; Lu 8:5-15. Tares. -- Mt 13:24-30,36-43. Mustard-seed. -- Mt 13:31,32; Lu 13:19. Leaven. -- Mt 13:33. Treasure hid in a field. -- Mt 13:44. Pearl of great price. -- Mt 13:45,46. Net cast into the sea. -- Mt 13:47-50. Meats defiling not. -- Mt 15:10-15. Un”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Wine — First mention of -- Ge 9:20,21. Was made of The juice of the grape. -- Ge 49:11. The juice of the pomegranate. -- Song 8:2. First mode of making, notice -- Ge 40:11. Generally made by treading the grapes in a press -- Ne 13:15; Isa 63:2,3. Refining of, alluded to -- Isa 25:6. Improved by age -- Lu 5:39. Places celebrated for Canaan in general. -- De 33:28. Possessions of Judah. -- Ge 49:8,11,12. Lebanon. -- Ho 14:7. Helbon. -- Eze 27:18. Assyria. -- 2Ki 18:32; Isa 36:17. Moab. -- Isa 16:8-10; Jer 48:32,33. Many kinds of -- Ne 5:18. Sweet, esteemed for flavour ”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Wine — The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [[1296]Vine] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Song of Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian ”
  6. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 5, section 2: to restore him to it again; for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels, takes away passion and grief out of the minds of them that use it, and makes them cheerful. "Thou sayest that thou didst squeeze this wine from three clusters of grapes with thine hands, and that the king received it: know, therefore, that this vision is for thy good, and foretells a release from ”
  7. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Avodah Zarah 153b.65:14: § The Gemara continues to discuss the halakhic status of various wineskins. The Sages taught: With regard to wineskins of gentiles, if they are new and stripped free from tar, they are permitted, but old and tarred containers are prohibited. If a gentile places wine in them, the Jew should put water in them. Additionally, if a gentile places wine in them, the Jew may put brine and fish stew in them immediately, and he need not be concerned.”
  8. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Avodah Zarah 33a.14: § The Gemara continues to discuss the halakhic status of various wineskins. The Sages taught: With regard to wineskins of gentiles, if they are new and stripped free from tar, they are permitted, but old and tarred containers are prohibited. If a gentile places wine in them, the Jew should put water in them. Additionally, if a gentile places wine in them, the Jew may put brine and fish stew in them immediately, and he need not be concerned.”
  9. Luke (Protestant academic) “Tyndale House on Luke 5:36: 5:36-38 a new garment . . . new wine: New cloth shrinks when washed and so tears the old; new wine expands with fermentation and breaks brittle old wineskins. In either case, both old and new are ruined. Both illustrations make the point that the old is incompatible with the new. Jesus did not come to patch up the old covenant, but to establish a new one. The Kingdom of God brings a whole new orientation to thinking and living.”
  10. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Avodah Zarah 33a.7: § The mishna further teaches: Wineskins and jugs that belong to gentiles and that have a Jew’s wine contained in them are prohibited. The Sages taught: With regard to wineskins of gentiles, if they are stripped and free from tar, and new, they are permitted, but old and tarred containers are prohibited. Nevertheless, if a gentile pitched them [ ribbevan ] and lined them and added wine to them to negate the flavor of the tar while a Jew stands over him, one need not be concerned for a prohibition.”
  11. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Avodah Zarah 153b.65:7: § The mishna further teaches: Wineskins and jugs that belong to gentiles and that have a Jew’s wine contained in them are prohibited. The Sages taught: With regard to wineskins of gentiles, if they are stripped and free from tar, and new, they are permitted, but old and tarred containers are prohibited. Nevertheless, if a gentile pitched them [ ribbevan ] and lined them and added wine to them to negate the flavor of the tar while a Jew stands over him, one need not be concerned for a prohibition.”
  12. Mark (Protestant academic) “Tyndale House on Mark 2:21: 2:21-22 Old customs of the old covenant are incompatible with the new arrival of God’s Kingdom. Common experience shows that an unshrunken new patch sewn on old clothing will tear the old cloth as it shrinks. Similarly, brittle old wineskins will burst when new wine ferments in them. Jesus’ meaning was that the fasting of the old cannot mix with the feasting of the new.”
  13. Matthew (Baptist/Reformed) “John Gill on Matthew 9:16: Neither do men put new wine into old bottles,.... As in the former parable, our Lord exposes the folly of the Scribes and Pharisees, in their zealous attachment to the traditions of the elders; so in this, he gives a reason why he did not call these persons by his Gospel, who were settled upon the old principle of self-righteousness, but sinners, whom he renews by his Spirit and grace: for by "old bottles" are meant, the Scribes and Pharisees. The allusion is to bottles, made of the skins of beasts, which in time decayed, waxed old, and became unfit for use: such wer”
  14. Job (Methodist/Wesleyan) “Adam Clarke on Job 32:19: My belly is as wine which hath no vent - New wine in a state of effervescence. Like new bottles - Bottles, or rather bags, made of goat-skins. The head and shanks being cut off, the animal is cased out of the skin. The skin is then properly dressed; the anus and four shank holes properly tied up; and an aperture left at the neck or in some other place for the liquor to be poured in, and drawn out. One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butte”
  15. Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — SECTION VII. (part 3): 35. Mk. 1, 36. Mk. 1, 37. Mk. 1, 38. Lk. 4, 42. Lk. 4, 43. Mt. 9, 35. Mk. 1, 39. Lk. 4, 14b. Lk. 4, 15. Mk. 2, 14. Mt. 4, 24. Mk. 2, 1. Mk. 2, 2. Lk. 5, 17b. Lk. 5, 18. Lk. 5, 19. Lk. 5, 20. Lk. 5, 21. Mk. 2, 8. Mk. 2, 9. Mk. 2, 10. Mk. 2, 11. Mk. 2, 12a. Lk. 5, 25b. Mt. 9, 8a. Lk. 5, 26a. Mt. 9, 8b. Lk. 5, 26c. Mk. 2, 12c. Lk. 5, 27. Lk. 5, 28. Lk. 5, 29. Lk. 5, 30. Lk. 5, 31. Lk. 5, 32. Lk. 5, 33. Lk. 5, 34. Lk. 5, 35. 55 7 come, when the bridegroom is taken away from them; then will they fast in those 34”
  16. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XI.--THE CALL OF LEVI THE PUBLICAN. CHRIST IN RELATION TO THE BAPTIST. CHRIST AS THE BRIDEGROOM. THE PARABLE OF THE OLD WINE AND THE NEW. ARGUMENTS CONNECTING CHRIST WITH THE CREATOR. (part 3): clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride."(5) To Himself likewise He appropriates(6) the church, concerning which the same(7) Spirit says to Him: "Thou shall clothe Thee with them all, as with a bridal ornament."(8) This spouse Christ invites home to Himself also by Solomon from ”
  17. Mark (Baptist/Reformed) “John Gill on Mark 2:21: And no man putteth new wine into old bottles,.... By "old bottles" are meant, the Scribes and Pharisees, the whole, which needed not a physician, and the righteous, Christ came not to call; and by new wine, either the love of God, which is not shed abroad in the hearts of such persons; or the blessings of the new covenant, which are not bestowed upon them; or the Gospel, which brings an account of both, which is not received by carnal men: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: the Gospel will only fill them ”
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