Luke 5:39 - Printer Friendly

ESV: And no one after drinking old wine desires new, for he says, ‘The old is good.’"

NIV: And no one after drinking old wine wants the new, for they say, ‘The old is better.’ "

NASB: And no one, after drinking old wine wants new; for he says, ‘The old is fine.’?'

CSB: And no one, after drinking old wine, wants new, because he says, ‘The old is better.’"

NLT: But no one who drinks the old wine seems to want the new wine. ‘The old is just fine,’ they say.'

KJV: No man also having drunk old wine straightway desireth new: for he saith, The old is better.

NKJV: And no one, having drunk old wine, immediately desires new; for he says, ‘The old is better.’ ”

Luke finishes his account of Jesus' metaphors of the wine and wineskin with a proverb that isn't recorded in Matthew or Mark. In the passage, Jesus explains that the freedom He offers cannot coexist with the Pharisees' onerous requirements. He eats with sinners, celebrates instead of mourns, and treats the Sabbath as a blessing, not a burden filled with harmful regulations (Luke 5:29–35; 6:1–11).

This is an old parable and it's easy to miss its intended symbolism. Old wine is, indeed, preferred to new in most situations because it's better. The same comparison can't be made with the old traditions of the Pharisees. Scholars believe the emphasis here isn't on the wine but on the drinker. That is, those who are used to the old traditions will find Jesus' new ways very difficult to accept. That was certainly the case in the early church as the Jewish Christians had difficulty associating with the Gentiles who followed Christ but were not bound by the Old Testament laws (Acts 15).

The passage doesn't infer this, but it's also worth noting that wine eventually spoils. "Bad wine" goes bad faster. The traditions of the Pharisees are bad wine, but the "drinkers" are used to it and have grown accustomed to the taste. Even the fine wine of the Mosaic law had an expiration date (Jeremiah 31:31¬–34). Jesus is offering the new wine of the gospel which they need and which will never go bad.

Luke 5:33–39 records the second of four arguments Jesus has with religious leaders in between His callings of Levi (Luke 5:27–28) and the last seven disciples (Luke 6:12–16). The Pharisees couldn't understand why repentant sinners were cause for celebration (Luke 5:29–32). Now people can't understand why Jesus' presence is reason to celebrate and not join in the traditional fasts. After this, Luke records two altercations regarding the true nature of the Sabbath (Luke 6:1–11). The story of fasting and the wine and wineskins is also found in Matthew 9:14–17 and Mark 2:18–22.

Luke 5 continues Jesus' Galilean Ministry (Luke 4:14—9:50). The passage alternates calls to discipleship with miracles and teachings which demonstrate what discipleship entails. Jesus calls Peter, Andrew, and their business partners, James and John, to follow Him and make more disciples. Then Jesus makes a man with leprosy ceremonially clean. He forgives the sins of a paralytic. After He calls Levi to follow Him, Jesus celebrates instead of fasting. This draws critical questions from the crowd. The religious leaders consider Jesus' actions blasphemous. His message of forgiveness, faith, and repentance cannot be contained by their tradition.

Jesus has already proved He can expel demons, heal ailments, and reveal the kingdom of God (Luke 4:31–44). In this chapter, He begins to separate His followers from His detractors. This begins with calling the first five disciples and emphasizing faith and repentance over religious tradition. He will drive home the point by treating the Sabbath as a blessing rather than a burden (Luke 6:1–11). After formally inviting the Twelve to follow Him, Jesus will explain to a crowd what discipleship looks like and invite them to build their lives on Him (Luke 6:12–49). In chapter 7, Jesus champions Gentiles and the marginalized.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.