Is this idea in line with Church teaching?

[InJesusItrust]

[BIBLEDRB]Matthew 9:14-17[/BIBLEDRB]

I take this to mean Jesus establishing the New Covenant but not breaking the Old Covenant. The Old Covenant is still preserved and although they forsook their Messiah God has still not forsaken them. When the times of the Gentiles is over God will deal with the Jews again.

I noticed the wine as a symbol of the fruits that each individual bears. Jesus described the work of prophets as workers sent to a vineyard and He tells us to bear fruit or be discarded.

Before Jesus’ ministry, Mary requests that He turn ordinary water into wine, which He does. A man then comments that the new wine is better than the old. Instead of legalism the Pharisees taught Jesus taught love and purity of heart, mind and body. Hence why the least in the kingdom is greater than John the Baptist. By turning water into wine he also does this by turning gentiles to holy people.

With Christianity a prophecy of the OT is fulfilled, that knowledge of the Lord is spread to the ends of the earth and His name is great among the Gentiles.

Is such a reading in line with Church teachings?

 

[Todd_Easton]

I don’t see anything inconsistent with Catholic teaching.

Commentary in the New American Bible on Matthew 9:15-17:
Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.

From the Catechism of the Catholic Church (CCC):
… the Old Covenant has never been revoked. (CCC, 121)

The Jewish faith, unlike other non-Christian religions, is already a response to God’s revelation in the Old Covenant. To the Jews “belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ;” “for the gifts and the call of God are irrevocable.”
And when one considers the future, God’s People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah.(CCC, 839-840)

The glorious Messiah’s coming is suspended at every moment of history until his recognition by “all Israel,” for “a hardening has come upon part of Israel” in their “unbelief” toward Jesus. … The “full inclusion” of the Jews in the Messiah’s salvation, in the wake of “the full number of the Gentiles,” will enable the People of God to achieve “the measure of the stature of the fullness of Christ,” in which “God will be all in all.” (CCC, 674)

 

[nordskoven]

The new and eternal covenant of Messiah was prophesied. And God said He veiled the hearts of the Jews against Christ. And Christ said that those who cite Moses in rejecting His Messiah-ship will be judged by Moses, showing that the power and authority given to Moses has not been vacated. This is a new and eternal covenant under the High Priest according to the Order of Melchizedek. Catholics are ingrafted and adopted into the People of the Covenant. We are family. May God grant Jerusalem His perfect peace as Christ commanded us to pray.

 

[thistle]

D-R Bible, Haydock Commentary:

Ver. 14. Then came. When the Pharisees in the prior question had been discomfited. By St. Mark, (ii. 18,) we learn that the Pharisees joined with the disciples of the Baptist, and thus is reconciled what we read in St. Luke v. 33, who only mentions the Pharisees. (Bible de Vence) — Why do we, and the Pharisees fast. It is not without reason that the disciples of St. John should ask this question, fasting being always esteemed a great virtue, witness Moses and Elias; the fasts which Samuel made the people observe in Masphat, the tears, prayers, and fasting of Ezechias, of Judith, of Achab, of the Ninivites, of Anna, the wife of Eleana, of Daniel, of David, after he had fallen into the sin of adultery. Aaron, and the other priests, also fasted before they entered into the temple. Witness also the fasts of Anna, the prophetess, of St. John the Baptist, of Christ himself, of Cornelius the centurion, &c. &c. &c. (St. Jerome) — This haughty interrogation of St. John’s disciples was highly blameable, not only for uniting with the Pharisees, whom they knew their master so much condemned, but also for calumniating him, who, they knew was foretold by John’s own testimony. (St. Jerome) — St. Augustine is likewise of opinion, that John’s disciples were not the only persons that said this, since St. Mark rather indicates that it was spoken by others. (St. Thomas Aquinas)

Ver 15. Can the children of the bridegroom.[1] This, by a Hebraism, signifies the friends or companions of the bridegroom, as a lover of peace, is called a child of peace: he that deserves death, the son of death, &c. (Witham) — the disciples had not yet ascended to the higher degrees of perfection, they had not yet been renewed in spirit; therefore they required to be treated with lenity; for had the higher and more sublime mysteries been delivered to them without previous preparation, they would never, not even in the natural course of things, have been able to comprehend them. I have many things to say to you, said our Saviour, but you cannot bear them now. (St. John xvi.) Thus did he condescend to their weakness. (St. Chrysostom, hom. xxxi.)

Ver. 16. A piece of raw cloth.[2] By the Greek is signified new-woven cloth, that has not yet passed the hands of the fuller. (Witham) — And no one putteth, &c. Christ, by these similitudes, justifies the manner of life which he taught his disciples, which at first was adapted to their understandings; lest, if in the beginning, he had required them to fast contrary to what they had been accustomed, they might have been frightened at the austerity of his institute, and deserted him. He compares, therefore, his disciples to an old garment, and to old bottles; and an austere mode of life to new clothes and new wine. And he argues, that if we do not put new cloth to an old garment, because it tears the garment the more, nor put new wine into old bottles, because by its fermentation it would easily break them, so in like manner his disciples, who had been accustomed to a less rigid mode of life, were not at once to be initiated into an austere discipline, lest they should sink under the difficulty, and relinquish the pursuit of a more perfect life. (Menochius)

Ver. 17. New wine into old bottles.[3] These vessels were made of skins, or were leather bottles, in which wine used to be carried and kept. (Witham) — They were made of goat-skins prepared and sewed together, as is common in Spain and other southern countries to this day. (Haydock) — They were to wait till they were renewed by the Holy Ghost, before they could enter with advantage on the hard ways of penance. (Bible de Vence)

 

[janix]

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