How do you handle change? Perhaps the second question should be anticipated quickly: "Change where?" We expect change in most areas of life. In those areas, we do not have to "like it." We are allowed to grumble, but we are expected to adapt.

In many congregations of the Churches of Christ, change has become a negative concept that causes Christians to fear. Change is in some things good, and in some things bad. The dividing line between "good and bad" change is found in whether change violates a commandment from God or change deals only with personal preferences.

Often change means positive development. An enduring marriage requires change. Effective, loving parenthood requires change. Good education requires change. Graduation requires change. Professional advancement requires change. A well-lived life requires change from conception to death. To live is to become accustomed to change.

The focus of this lesson is to challenge us to see change as a positive force in life and in some matters of spiritual development.

For example, I remember when secretaries were reserved for business enterprises, not churches; when blackberries were something you picked, not something you kept notes on; when you used carbon paper to make copies, not technology-savvy copiers; when you changed fonts by changing typing balls on a typewriter, not pushing buttons on computers; when curbs were solid concrete step-ups, not when there were ramps for wheelchairs; when air conditioning was opening a window; when heating was provided by burning a rock called coal; when home freezers were "high technology;" when you mowed a yard with a push mower (no motors!) and trimmed it with a sling blade; when you churned butter by hand and margarine did not exist; when you used a mule to plow a garden, not a tiller; and when a prosperous family had one car (teens dreamed, but they took low priority turns). Those were "the good old days" when we all survived by patiently cooperating.

Think of ways in your life that you have seen change, and that you have witnessed the positive effect of change on life.

However, change in religious matters often means war. We are not focusing on doctrinal or theological change, but change in doing things differently. I remember taking communion in a British congregation. All my life I had seen communion bread in square sheets that were "scored" before baking so a pinch broke off a neat little square. (According to my experience, that is the way communion bread is supposed to be!) However, in this British congregation, the unleavened bread was mounded into a ball. Everyone pinched off a hunk (not a square!)--that was just plain weird! Or consider the French congregation I once attended. The whole service was in 100% French--I do not understand French! Was it better for a congregation not to understand or for two American families not to understand? Most of us just do not like for spiritual practices "to be different."

While most people accept change as a necessary positive development in existence, Christians tend to consider all forms of change as a negative force in spiritual matters (except the changes that should occur when a person who is a sinner becomes a person who is a Christian).

Jesus often was different! In today's text, disciples of John (he who prepared people to hear Jesus [Matthew 3:1-3]) approached Jesus with a question. The fact that these men were disciples of John was appropriate--Jesus himself spoke of John's greatness in Matthew 11:7-11. Yet, Jesus was strikingly different, and they did not understand the difference. So they asked about the difference.

Most Christians are unaware of how different Jesus was in first-century Jewish society. While his power often attracted people, some of his differences offended people. It was just as difficult for people in his religious society to accept differences as it is for us today to accept spiritual differences.

To grasp the meaning of Jesus' answer, you need to grasp the concept behind voluntary fasting. First, fasting was a national practice/command on the Day of Atonement (Leviticus 16:29-31; 23:26-29). By the New Testament times, the voluntary decision to fast on personal occasions became a religious practice commonly practiced by the sincere. Fasting was not an unusual occurrence, but a common [often expected] religious practice of devout individuals. It was not unusual for Pharisees to fast every Monday and Thursday. Some of the devout (like Anna in Luke 2:37) might fast more frequently. Second, voluntary fasting declared, "God, I know my place. I am humble before You. You do not need to punish me or my nation (Israel) again in order to teach all of us a lesson." Personal decisions to fast were a voluntary practice, not a commanded practice. Yet, it was a common (even expected) practice. It was understood that devoutly religious people fasted (1) to gain God's attention or (2) to gain spiritual focus/commitment. Even Jesus fasted to place his focus on God's mission for him (Matthew 4:2).

Food was continually in short supply for most people then. When a person sacrificed eating to express religious fervor, he or she was forfeiting something basic and needful. It was more than people who are overweight sacrifice in missing a few meals.

Commanded fasting was a national expression of repentance (which is unfamiliar to many today). Voluntary fasting was not a matter of the individual complying with a command. It was simply a common spiritual practice of the devout.

The question John's disciples asked: "We fast; the Pharisees fast; why do your disciples not fast?" Jesus answered with three illustrations. The first: it was as inappropriate for his disciples to fast as it would be to fast at a wedding. (First-century Jewish weddings were occasions for feasting, not fasting.) Later, his disciples would fast.

The question addressed a difference John's disciples did not understand--Jesus' disciples did not do what commonly was expected of people who were devout.

Their common wedding practices involved feasting and celebration to mark a joyous occasion. Fasting commonly was an expression of sorrow, repentance, or a somber attitude. Fasting was an inappropriate activity for wedding activities.

The second: A tear in clothing is not patched with unshrunk cloth. Were that to happen, the shrinking patch (upon washing) would make the tear worse.

They were unfamiliar with the concepts of pre-washed cloth and Sanforized garments. To us, "large" means "large," and "small" means "small." If a new garment fits when we try it on prior to purchase, we do not expect significant shrinkage if we care for it properly when we cleanse it. Such was not the case in Jesus' culture.

The third: New wine (freshly harvested grape juice) was not put into an old (formerly used) wineskin. A wineskin (a jug made of a freshly killed animal's skin) was then made by sewing up the skin (usually a goat skin). In the process of grape juice fermenting to produce wine, a gas is released. The gas required the container to stretch. The chemical process also made the skin brittle. If the chemical process occurred in an old wineskin, the old, brittle skin would not stretch. It would either explode or tear resulting in the loss of the stored juice/wine and the wineskin.

Those who worked with grape juice in their society (which was most people because they were an agricultural society) knew the folly of putting fresh grape juice in old wineskins. Fermentation would occur as a natural process. To put fresh grape juice in an old wineskin was to significantly risk losing everything.

Jesus did not come to patch up old forms/practices of the traditions of first century Judaism. The end result of God's promise to Abraham in Genesis 12:3 would not be a "patched up life" but a transformed life (Romans 12:1,2). The man or woman who became a Christian would change the way he/she thought which would change the way he/she behaved. God is not interested in fixing parts of us to make us better. God wants to change us into godly people who think and behave differently. And He can if we have the faith to let the change occur! "Good" is not to be defined by the culture we live in; "godly" is to be defined by Jesus Christ.

Christians need to be aware of the radical change Jesus expects to result from following him. The change is far more than "joining an institution" (a congregation) by "placing membership" and being awarded "acceptance" as long as you conform with public expectations. Paul referred to the change as a transformation--that which did not exist comes into existence. The person behaves differently because he or she has changed the way he or she thinks.

For Thought and Discussion

1. What two questions (in this lesson) are asked?
   1. How do your handle change?
   2. Change where?

    

2. Often change means what?

   Often change means positive development.

    

3. To live is to become accustomed to what?

   To live is to become accustomed to change.

    

4. Give some personal examples of changes you have seen.

   Allow class members to give examples of changes they have witnessed in their lifetime. Seek to keep the focus on positive changes rather than it becoming a "gripe session."

    

5. Change in religious matters often means what? What kind of change does this lesson focus on?

   In religious matters change often means war. This lesson focuses on doing things differently, not on doctrinal or theological change.

    

6. Often Jesus was what?

   Often Jesus was different.

    

7. What question did John's disciples ask Jesus?

   They wanted him to explain why his disciples were different--why they did not fast?

    

8. To grasp Jesus' answer, you need to understand what?

   You need to understand the concept behind the act of voluntary fasting.

    

9. What did voluntary fasting declare?

   It declared, "God, I know my place. I am humble before you. You do not need to punish me or my nation again in order to teach us a lesson."

    

10. What three examples did Jesus use in his answer? Explain/discuss each example.

    The three examples were (a) fasting at a wedding, (b) patching an old, torn garment with new, unshrunk cloth, and (c) putting unfermented grape juice in an old, previously used wineskin.

    The discussion should include these three things. It was inappropriate to fast at a wedding. Patching an old, torn garment with new cloth would increase the tear. Placing new grape juice in an old, previously used wine skin would result in the loss of the juice and the wineskin.

     

11. Jesus did not come to do what? What was the end result of God's promise to Abraham in Genesis 12:3?

    Jesus did not come to patch up old forms/practices of the traditions of first century Judaism. The end result of God's promise to Abraham was a transformed life.

     

12. Jesus did not come to make us "good" by whose definition? Jesus came to make us "godly" by whose definition?

    Jesus did not come to make us "good" by culture's definition. He came to make us "godly" by his (Jesus the Christ's) definition.