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Mark 2:21

in Mark 2

No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, and a worse tear will result.

BSB

The same verse in ASV and KJV ▾

ASV

No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made.

KJV

No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

This verse in Mark 2

Commentary

12 notes on this verse

A commentator

Tertullian

On Prayer · Written before 220.

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.

This site's exposition

No one sews a patch of unshrunk cloth on an old garment

on Mark 2:21-22

A patch of unshrunk cloth tears an old garment, and new wine bursts old wineskins, one point from two sides. What Jesus brings cannot be stitched onto the old order, and new wine is poured into new wineskins.

The record, by era

The Church Fathers2 voices

A commentator

Pseudo-Chrysostom

Catena Aurea by Aquinas · Written before 500.

proposed

(Vict. Ant. e Cat in Marc.) As if He said, because these are preachers of the New Testament, it is not possible that they should serve old laws; but ye who follow old customs, fitly observe the fasts of Moses. But for these, who are about to hand down to men new and wonderful observances, it is not necessary to observe the old traditions, but to be virtuous in mind; some time or other however they will observe fasting with other virtues. But this fasting is different from the fasting of the law, for that was one of restraint, this of goodwill; on account of the fervour of the Spirit, Whom they cannot yet receive. Wherefore it goes on, And no one putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put in new bottles.

A commentator

John Chrysostom

CONCERNING THE STATUES, HOMILY 16.9 · Written before 407.

proposed

The souls of some are like an old garment, an old wineskin—not as yet renewed by faith. Not yet renovated in the grace of the Spirit, they remain weak and earthly. All their affections are turned toward this life, fluttering after worldly show, loving a glory that is ephemeral. If such a soul should incidentally hear that if he became a Christian he would immediately become like a servant, as if he had a manacle on his foot, he would recoil with indignity and horror from the word as preached.

The Medieval Church3 voices

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

(ubi sup.) Neither was it fitting to sew on a, new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.

A commentator

Theophylact of Ohrid

Commentary on Mark · Written before 1107.

proposed

Just as an "unshrunk," that is, new patch, by its firmness will only tear the old garment if sewn onto it, and just as new wine by its strength will burst old wineskins, so too My disciples have not yet grown strong, and therefore, if …

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

Or else the disciples are likened to old garments on account of the infirmity of their minds, on which it was not fitting to impose the heavy command of fasting.
5 more voices on this verse

The Puritans and the Awakening2 voices

No man also seweth a piece of new cloth, The traditions of the elders are meant, particularly concerning eating and drinking, and fasting, things before spoken of; and which occasioned this parable, and which were new things in comparison of the commands of God: some of them were of very short standing, devised in, that age; and most, if not all of them, were since the times of Ezra.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders.

The Nineteenth Century3 voices

The person who is called Levi, at the beginning of this passage, is the same person who is called Matthew in the first of the four Gospels. Let us not forget this. It is no less than an apostle and an evangelist, whose early history is now before our eyes. We learn from these verses the power of Christ to call men out from the world, and make them His disciples . We read that he said to Levi, when "sitting at the receipt of custom, Follow me." And at once "he arose and followed him." From a tax-collector he became an apostle, and a writer of the first book in the New Testament, which is now known all over the world. This is a truth of deep importance. Without a divine call no one can be saved. We are all so sunk in sin, and so wedded to the world, that we would never turn to God and seek salvation, unless He first called us by His grace. God must speak to our hearts by His Spirit, before we shall ever speak to Him. Those who are sons of God, says the 17th Article, are "called according to God's purpose by His Spirit working in due season." Now how blessed is the thought that this calling of sinners is committed to so gracious a Savior as Christ! When the Lord Jesus calls a sinner to be His servant, He acts as a Sovereign ; but He acts with infinite mercy . He often chooses those who seem most unlikely to do His will, and furthest off from His kingdom. He draws them to Himself with almighty power, breaks the chains of old habits and customs, and makes them new creatures. As the magnet attracts the iron, and the south wind softens the frozen ground, so does Christ's calling draw sinners out from the world, and melt the hardest heart. "The voice of the Lord is mighty in operation." Blessed are they, who, when they hear it, harden not their hearts! We ought never to despair entirely of any one's salvation, when we read this passage of Scripture.
The person who is called Levi, at the beginning of this passage, is the same person who is called Matthew in the first of the four Gospels. Let us not forget this. It is no less than an apostle and an evangelist, whose early history is now before our eyes. We learn from these verses the power of Christ to call men out from the world, and make them His disciples . We read that he said to Levi, when "sitting at the receipt of custom, Follow me." And at once "he arose and followed him."

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

No man - seweth - See Mat 9:16. No man seweth a piece of unscoured cloth upon an old garment. In the common editions this verse begins with και, and, but this is omitted by almost every MS. and version of note. The construction of the whole verse is various in the MSS. The translation given here, and in Mat 9:16, is intelligible, and speaks for itself.

How the passage was read

On Mark 2:18-28

On Mark 2:18-28

The bridegroom's exemption and the Sabbath made for man

Two collisions sit side by side here, and both run on ground the tradition itself honors. The fasting question (verses 18-22) comes from devout practice: voluntary fasts, typically Monday and Thursday, kept by the pious beyond the Torah's one commanded fast. Jesus answers from wedding law: the tradition exempts a bridegroom from reciting the Shema on his wedding night because joy overrides duty (Mishnah Berakhot 2:5). “Can the children of the bridechamber fast, while the bridegroom is with them?” claims that exemption for His disciples, and names Himself the Bridegroom, a role the Prophets give to God (Hosea 2, Isaiah 62:5).

The grainfield scene (verses 23-28) is unpacked in detail in this site's Matthew 12 note (the thirty-nine categories of Sabbath labor; plucking as reaping). What Mark alone preserves is the saying “The sabbath was made for man, and not man for the sabbath,” and it has a striking parallel in the tradition itself: “Shabbat is given into your hands, and you are not given to it” (Babylonian Talmud, Yoma 85b). Jesus argues on ground the sages would themselves articulate, then goes where no sage went: “therefore the Son of man is Lord also of the sabbath.”

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Berakhot 2:5 (the bridegroom's exemption) · Yoma 85b (Babylonian Talmud: the Sabbath given into your hands)

The words behind it

24 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    1 Corinthians 10:13

    No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will…

    it leads to

    • 2 Peter 2:9

      if all this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment.

    • 2 Timothy 4:18

      And the Lord will rescue me from every evil action and bring me safely into His heavenly kingdom. To Him be the glory forever and ever. Amen.

    • 2 Thessalonians 3:3

      But the Lord is faithful, and He will strengthen you and guard you from the evil one.

    • 1 Peter 5:8–9

      Be sober-minded and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.

    • Hebrews 12:4

      In your struggle against sin, you have not yet resisted to the point of shedding your blood.

  • Through

    Isaiah 57:16

    For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made.

    it leads to

    • Micah 7:18

      Who is a God like You, who pardons iniquity and passes over the transgression of the remnant of His inheritance—who does not retain His anger forever, because He delights in loving devotion?

    • Jeremiah 10:24

      Correct me, O LORD, but only with justice—not in Your anger, or You will bring me to nothing.

    • Psalms 85:5

      Will You be angry with us forever? Will You draw out Your anger to all generations?

Where this verse is studied

About Mark

Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
This page draws on 11 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Bede, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, CONCERNING THE STATUES, HOMILY 16.9; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Chrysostom, Catena Aurea by Aquinas; Tertullian, On Prayer; Theophylact of Ohrid, Commentary on Mark and Theophylact of Ohrid, Catena Aurea by Aquinas.