New Wine in Old Wineskins (Matthew 9:17; Mark 2:22; Luke 5:37–39)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

From his Homilies on the Gospel of Matthew, Homily 30 (on Matthew 9:16–17), trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.XXX.html

On the new wine and the wineskins as figures drawn, like the Old Testament, from the matter in hand:

Neither do men put new wine into old bottles. ... Seest thou His illustrations, how like the Old Testament? ... the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine."

St. Gregory of Nyssa (c. 335–395)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the new wine as the new covenant, which the old skins cannot contain:

For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter.

Blessed Augustine of Hippo (354–430)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the Apostles as old skins, made new to hold the new wine when they received the Holy Spirit:

But the Apostles are compared to old skins, who are more easily burst with new wine, i.e. with spiritual precepts, than contain them. ... But they were new skins at that time, when after the ascension of the Lord they received the Holy Spirit, when from desire of His consolation they were renewed by prayer and hope.

St. Jerome (c. 347–420)

From his Commentary on Matthew, as preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ix.html

On the old skins as the Scribes and Pharisees, and the new wine as the Gospel poured into the Apostles:

By the "old garment," and "old skins," we must understand the Scribes and Pharisees; and by the "piece of new cloth," and "new wine," the Gospel precepts, which the Jews were not able to bear ... Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ's precepts.

St. Ambrose of Milan (c. 339–397)

From his Exposition of the Gospel of Luke, as compiled in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the wineskins as a figure of the frailty of man's condition:

The weakness of man's condition is exposed when our bodies are compared to the skins of dead animals.

St. Bede the Venerable (c. 673–735)

From his Commentary on the Gospel of Luke, as compiled in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On those habituated to old wine who will not desire the new (Luke 5:39):

But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desires new, for he said, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.