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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 5:27–39.
All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.
I.It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, Luk 5:27.
It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners.
II.It was a wonder of his grace that the call was made effectual, became immediately so, Luk 5:28.
This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.
III.It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, Luk 5:31) - that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician - that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, Luk 5:32. These are glad tidings of great joy indeed.
IV.It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, Luk 5:30.
He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.
V.It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, Luk 5:33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.
VI.It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, Luk 5:35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, Co1 4:11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Act 13:2.
VII.It was a wonder of his grace that he proportioned their exercises to their strength.
He would not put new cloth upon an old garment (Luk 5:36), nor new wine into old bottles (Luk 5:37, Luk 5:38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exo 13:17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, Luk 5:39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.
Historical interpretation
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The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.
(Orat. de Deit. Filii et SS.) 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. (Sap. 1:4.)
At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.
Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.
But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself away from Him.
Lastly, it is spoken of the fast of the soul, as the context shows, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. (Col. 3:9.) In the same manner we have a series of precepts not to mix up the actions of the old and new man.
The weakness of man's condition is exposed when our bodies arc compared to the skins of dead animals.
(Hom. 30. in Matt.) As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.
(ubi sup.) But the Apostles are compared to old skins, who are more easily burst with new wine, i. e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be spilled. 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. Hence it follows, But the new wine must be put into new bottles, and both are preserved.
Those who live according to the law cannot receive the institutions of Christ. These institutions cannot be admitted into the hearts of such as have not as yet received the renewing by the Holy Spirit. The Lord shows this by saying that a tattered patch cannot be put upon a new garment, nor can old skins hold new wine. The first covenant has grown old, nor was it free from fault. Those, therefore, who adhere to it and keep at heart the antiquated commandment have no share in the new order of things in Christ. In him all things are become new, but their mind being decayed, they have no harmony or point of mutual agreement with the ministers of the new covenant.
For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.
Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.
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 desireth new, for he saith, 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.
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Summary
Luke 5:38, "But new wine must be put into new bottles; and both are preserved," encapsulates a profound principle taught by Jesus regarding the incompatibility of His new, dynamic ministry and the rigid, old religious structures of His day. It serves as a climactic statement in a series of parables, emphasizing the necessity of a transformed, adaptable vessel to contain the vibrant, expansive truth of the Gospel, ensuring both the message and its reception are preserved and flourish.
Context
Literary Context
This verse is the concluding statement in Jesus' response to the Pharisees and scribes who questioned why His disciples did not fast, unlike the disciples of John and the Pharisees themselves (Luke 5:33). Jesus first uses the analogy of wedding guests not fasting while the bridegroom is present (Luke 5:34-35). He then presents two brief, interconnected parables: the new patch on an old garment (Luke 5:36) and new wine in old wineskins (Luke 5:37). Luke 5:38 functions as the summary and logical conclusion to these illustrations, particularly the wineskin analogy, reinforcing the absolute necessity of new vessels for the new reality He is introducing. It underscores the idea that His teaching is not merely an addition or modification to the existing system but a fundamentally new paradigm.
Historical & Cultural Context
In ancient Israel, "bottles" were typically "wineskins"—bags made from animal hides (like goat or sheep skins). When new, these wineskins were supple and elastic, capable of stretching as new wine fermented and produced gases. As wine aged, it would be transferred to older, more stable wineskins or clay jars. Old wineskins, having already stretched and then dried, would become brittle and inflexible. If new, still-fermenting wine were poured into such old, rigid wineskins, the pressure from the ongoing fermentation would cause the old skins to burst, resulting in the loss of both the wine and the container. This common agricultural practice provides a vivid, relatable metaphor for the people of Jesus' time. The "old" system refers to the Mosaic Law as interpreted and practiced by the Pharisees, characterized by rigid traditions and legalistic adherence, while the "new" represents the radical, life-giving message and work of Jesus, which emphasized inner transformation, grace, and a direct relationship with God.
Key Themes
This verse contributes significantly to several major themes within Luke's Gospel and the broader New Testament. The foremost theme is the Incompatibility of Old and New. Jesus' teaching highlights that His message and ministry are not compatible with the rigid, legalistic framework of traditional Judaism. Attempting to force the dynamic, expanding truth of the Gospel into outdated, inflexible religious forms would destroy both. Another key theme is Readiness for Radical Change. The parable calls for an openness and receptivity to God's new work. Just as new wine requires new, flexible wineskins, the transformative power of Jesus' teachings demands a receptive heart and a willingness to depart from traditions or mindsets that hinder spiritual growth and the reception of God's fresh revelation. Finally, the phrase "and both are preserved" points to the theme of Divine Preservation and Efficacy. God's design ensures that both the "new wine" (the truth of the Gospel and the New Covenant) and the "new bottles" (the transformed lives and flexible structures of His kingdom) are maintained and effective when properly aligned, guaranteeing the enduring power and purity of Christ's message and the spiritual life it brings. This concept is foundational to understanding the transition from the Old Covenant to the New, as seen in passages like Jeremiah 31:31-34 and Hebrews 8:7-13.
Exposition and Analysis
Key Word Analysis
This word, used for "new wine," signifies something "new" primarily in terms of age or time—fresh, recently made, young, or unfermented. It emphasizes the vitality and active, expanding nature of the wine, which is still undergoing fermentation and thus needs room to grow and change.
This word, used for "new bottles" (wineskins), denotes "new" in quality, kind, or character, not merely in time. It implies something fresh, superior, unprecedented, and qualitatively different. The "new" wineskins are not just recently acquired, but are of a nature capable of accommodating the dynamic "new wine"—they are flexible, adaptable, and fit for purpose. This distinction between néos and kainós is crucial for understanding the parable's depth.
This term specifically refers to a "leathern (or skin) bag used as a bottle," i.e., a wineskin. Its literal meaning grounds the metaphor in a tangible, everyday reality for Jesus' audience, highlighting the physical properties of the container—its elasticity when new, and its rigidity when old—as central to the parable's message.
Verse Breakdown
"But new wine must be put into new bottles"
This clause presents the core imperative of the parable. The conjunction "But" (G235, allá) signals a strong contrast to the preceding idea of patching old garments or putting new wine into old wineskins. The "new wine" (G3631, oînos with G3501, néos) represents the vibrant, expanding, and transformative message of the Gospel and the New Covenant, characterized by grace, inner renewal, and the indwelling Spirit. The "new bottles" (G779, askós with G2537, kainós) represent the appropriate, flexible, and renewed spiritual vessels—whether individual hearts, new forms of worship, or the emerging community of believers—that are capable of receiving and containing this dynamic truth without being destroyed by its power. The phrase "must be put" (G992, blētéos) indicates a divine necessity or an inescapable truth.
"and both are preserved"
This concluding clause, connected by "and" (G2532, kaí), highlights the positive outcome of adhering to the principle. When the "new wine" is placed in "new bottles," both the wine (the Gospel truth) and the bottles (the transformed lives and new spiritual structures) are "preserved" (G4933, syntēréō). This implies that both the integrity and power of the Gospel message and the spiritual vitality and functionality of those who receive it are maintained. This preservation ensures the enduring impact and purity of Christ's message, preventing the destruction that would occur if the old and new were improperly mixed.
Literary Devices
The primary literary device employed in Luke 5:38, and the preceding verses, is Metaphor. Jesus uses the tangible, everyday experience of handling wine and wineskins to convey profound spiritual truths. The "new wine" is a metaphor for the dynamic, expanding, and revolutionary message of the Gospel, the New Covenant, and the Spirit-empowered life. The "wineskins" are a metaphor for the vessels or structures that contain this message—whether the hearts and lives of individuals, the religious systems, or the practices of a faith community. The parable also contains elements of Contrast, sharply juxtaposing the "old" (old wine, old wineskins, old garment) with the "new" (new wine, new wineskins, new cloth), highlighting their inherent incompatibility. This contrast underscores the radical nature of Jesus' ministry, which was not merely an amendment to Judaism but a fundamentally new work. Furthermore, there is Symbolism embedded within the metaphor, where the bursting of old wineskins symbolizes the destruction or failure that occurs when new spiritual realities are forced into rigid, outdated forms, leading to the loss of both the message and the means of its containment.
Theological and Thematic Connections
Luke 5:38 is a cornerstone teaching that articulates the fundamental shift from the Old Covenant to the New. It reveals that the vibrant, living truth of the Gospel, with its emphasis on grace, faith, and the indwelling Holy Spirit, cannot be confined within the rigid, external legalism and traditions that characterized much of the Jewish religious system of Jesus' day. The "new wine" represents the overflowing, dynamic reality of God's kingdom breaking forth, a reality that demands a new kind of spiritual receptivity and a transformed heart. Trying to pour this new, active truth into old, brittle "wineskins"—hearts clinging to external rituals, religious systems unwilling to adapt, or minds closed to fresh revelation—would inevitably lead to rupture and loss. The preservation of "both" signifies God's intention for His new work to thrive, requiring a complete renewal of the vessel to contain the power of His Spirit and truth.
Reflection and Application
Luke 5:38 serves as a timeless warning and a profound invitation for believers and the Church across generations. It challenges us to continually examine our "wineskins"—our personal beliefs, traditions, methods, and organizational structures—to ensure they are flexible and receptive enough to contain the ever-fresh, dynamic work of the Holy Spirit. If we become rigid, resistant to change, or overly attached to past forms, we risk becoming "old wineskins" that cannot hold the "new wine" God desires to pour out. This can manifest as an unwillingness to embrace new expressions of worship, innovative approaches to ministry, or fresh understandings of biblical truth that challenge long-held assumptions. True spiritual vitality requires a humble and adaptable spirit, ready to shed outdated forms that hinder the flow of God's life. The goal is not merely novelty for novelty's sake, but a commitment to preserving the power and purity of the Gospel by ensuring our vessels are fit for its dynamic nature.
Questions for Reflection
FAQ
What do the "new wine" and "new bottles" (wineskins) represent in this parable?
The "new wine" primarily represents the dynamic, expanding, and transformative reality of the Gospel, the New Covenant, and the Spirit-empowered life that Jesus inaugurated. It signifies the fresh, living truth and power that cannot be contained by outdated religious forms. The "new bottles" or "wineskins" represent the appropriate vessels or structures capable of holding this new reality. These can include the transformed hearts and lives of individuals, new spiritual practices, new expressions of worship, or the emerging community of believers that operates under the principles of grace and the Spirit, rather than rigid legalism. The parable emphasizes that the new spiritual reality requires a new spiritual receptivity and new ways of living out faith.
Does this parable mean that all old traditions or laws are bad and must be discarded?
Not necessarily that all old traditions are "bad," but rather that the spirit and purpose of the old system are fundamentally different from the new. Jesus was not advocating for a complete abandonment of all Jewish heritage, but for a recognition that His coming brought a qualitative shift. The Old Covenant, with its laws and rituals, served a purpose in preparing the way, but it was not designed to contain the full, fermenting power of the New Covenant in Christ. Trying to force the dynamic, grace-filled reality of the Gospel into the rigid, legalistic framework of the old system would destroy both. It's about discerning what is truly "new" and ensuring the vessel is suitable, rather than indiscriminately discarding everything old. The parable highlights the need for spiritual discernment and adaptability to God's progressive revelation, as seen in the transition from the law to grace in Romans 6:14.
Christ-Centered Fulfillment
Luke 5:38 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very essence of the "new wine" and the initiator of the "new bottles." Jesus Himself embodies the new covenant, a superior and living reality that cannot be confined by the limitations of the Old Covenant's legalistic framework. His life, death, and resurrection ushered in a radical new way of relating to God—a relationship based on grace, faith, and the indwelling Holy Spirit, rather than strict adherence to external laws and rituals. He is the "new and living way" (Hebrews 10:20) that makes the old obsolete (Hebrews 8:13). The "new bottles" are found in those who, by faith, are united with Christ and become "new creations" (2 Corinthians 5:17), receiving new hearts and minds transformed by the Spirit. This transformation enables them to embrace the dynamic, ever-expanding truth of the Gospel without bursting under its pressure. Christ not only brings the "new wine" but also creates the "new wineskins" through His redemptive work, ensuring that His life-giving message is preserved and powerfully expressed through a people renewed by His Spirit, fulfilling the promise of a new heart and a new spirit (Ezekiel 36:26-27).