Luke 5:39

KJV

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

KJV (with Strong's)

No man {G3762} also {G2532} having drunk {G4095} old {G3820} wine straightway {G2112} desireth {G2309} new {G3501}: for {G1063} he saith {G3004}, The old {G3820} is {G2076} better {G5543}.

Complete Jewish Bible

Besides that, after drinking old wine, people don't want new; because they say, `The old is good enough.'"

Berean Standard Bible

And no one after drinking old wine wants new, for he says, ‘The old is better.’”

American Standard Version

And no man having drunk old wine desireth new; for he saith, The old is good.

Commentary

### SUMMARY
Luke 5:39 concludes Jesus's parables of the new patch on an old garment and new wine in old wineskins, serving as a profound proverbial statement on human nature's inherent resistance to radical change. It observes that individuals, having grown accustomed to the familiar and established, often prefer it over what is new, even if the new offers a superior or necessary paradigm shift. This verse encapsulates the challenge Jesus faced in introducing the revolutionary truths of the Kingdom of God to a world deeply entrenched in traditional religious systems.

### CONTEXT
* **Literary Context:** This proverb is the culmination of a sequence of teachings by Jesus that begins with a challenge from the Pharisees and scribes regarding why His disciples do not fast, unlike those of John the Baptist ([Luke 5:33](/luke/5-33 "Luke 5:33 - The Question of Fasting")). Jesus responds by explaining that it is inappropriate for wedding guests to fast while the bridegroom is present, implying His own presence as the "bridegroom" signifies a time of joy and celebration. He then introduces two parables: the new patch on an old garment ([Luke 5:36](/luke/5-36 "Luke 5:36 - The New Patch Parable")) and new wine in old wineskins ([Luke 5:37-38](/luke/5-37-38 "Luke 5:37-38 - The New Wine and Wineskins Parable")). These parables illustrate the incompatibility of His "new" message and ministry with the "old" structures and traditions of Judaism. Luke 5:39 acts as a concluding, explanatory proverb, offering a psychological rationale for why people might cling to the old, even when confronted with the new.

* **Historical & Cultural Context:** In ancient Israel, wine production was a significant agricultural activity. New wine, freshly pressed, was still fermenting and would expand, producing gases. To contain this, it was poured into new wineskins made of animal hides, which were supple and elastic, allowing them to stretch with the fermentation process. Old wineskins, however, would have become rigid and brittle over time, making them unsuitable for new wine as they would burst under the pressure of fermentation. Old wine, having completed its fermentation, was generally smoother and more refined, often preferred for its matured taste. This cultural preference for aged wine provides the literal backdrop for Jesus's proverb, highlighting a common human tendency to value the familiar and tested over the novel and potentially disruptive.

* **Key Themes:** This verse powerfully contributes to several major themes within Luke's Gospel and the broader biblical narrative. Foremost is the **Incompatibility of the Old and New Covenants**, where the "old wine" symbolizes the Mosaic Law and its associated traditions, and the "new wine" represents the radical, transformative message of Jesus's Kingdom and the [New Covenant](/jeremiah/31-31-34 "Jeremiah 31:31-34 - Prophecy of the New Covenant"). It also highlights **Human Resistance to Change**, particularly when deeply ingrained customs or comfortable paradigms are challenged. The proverb underscores the idea that Jesus did not come merely to reform or update the existing religious system but to inaugurate something entirely new, which requires a fundamental shift in understanding and practice. This spiritual transformation cannot be merely patched onto or contained within the old, rigid frameworks, as seen in the parables of the patch and wineskins that immediately precede [Luke 5:39](/luke/5-39 "Luke 5:39 - No Man Desires New Wine").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **old (Greek, _palaiós'_):** From _pálai_, meaning antique, not recent, or worn out. In this context, it refers to wine that has aged and matured, implying a settled, familiar quality. It speaks to something established by time, which, while perhaps having served its purpose, is now fixed and unyielding.
* **new (Greek, _néos'_):** A primary word meaning "new," specifically referring to something youthful, fresh, or recently made. Figuratively, it can imply regeneration, contrasting with the aged nature of the old. It denotes something fresh, vibrant, and still undergoing development, requiring flexibility.
* **better (Greek, _chrēstós'_):** From _chráomai_, meaning employed, and by implication, useful or good. Here, it signifies that which is perceived as more agreeable, useful, or pleasant by someone accustomed to it, rather than objectively superior. This word highlights subjective preference and comfort.

#### Verse Breakdown
* **"No man also having drunk old wine straightway desireth new:"** This clause presents a universal observation about human preference. Once a person has experienced and become accustomed to old, matured wine—which is smooth and palatable—they do not immediately or readily desire the new, unfermented, or still-fermenting wine. This reflects a natural human inclination towards comfort, familiarity, and the perceived stability of what is known.
* **"for he saith, The old is better."** This second clause provides the reason for the first observation. The preference for the old is not necessarily based on objective quality, but on a subjective declaration: "The old is better." This statement reveals a deep-seated bias towards the familiar, the tried-and-true, and what has proven comfortable or effective in the past, making it difficult to embrace anything that radically deviates from it.

#### Literary Devices
Luke 5:39 primarily functions as a **Proverbial Saying**, a concise, memorable statement of a general truth or piece of advice. It employs **Symbolism**, where "old wine" and "new wine" stand for established religious traditions (the Law, Judaism) and the radical, transformative message of Jesus's Kingdom and the New Covenant, respectively. The verse also utilizes **Contrast**, setting the familiar, aged, and preferred "old" against the unfamiliar, fresh, and often initially less appealing "new." This contrast highlights the fundamental incompatibility between Jesus's revolutionary ministry and the rigid, traditional frameworks of His time.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This proverb encapsulates a profound theological truth about the nature of God's redemptive plan and humanity's response to it. Jesus's coming was not merely an incremental improvement upon the Old Covenant, but a fundamentally new work, a complete paradigm shift that could not be contained within the old structures. The "old wine" represents the Mosaic Law, the temple system, and the traditions of the elders, which, while divinely instituted for a time, were preparatory and incomplete. The "new wine" is the gospel of grace, the indwelling Holy Spirit, and the Kingdom of God inaugurated by Christ. The human tendency to declare "the old is better" reveals a spiritual inertia, a comfort in legalism or self-righteousness that resists the liberating and transformative power of God's new work in Christ. This challenges believers to continually examine their hearts for areas where they might be clinging to outdated forms or comfortable traditions that hinder a full embrace of God's dynamic, ever-unfolding truth.

* [Matthew 9:16-17](/matthew/9-16-17 "Matthew 9:16-17 - Parables of the Patch and Wineskins")
* [Hebrews 8:13](/hebrews/8-13 "Hebrews 8:13 - A New Covenant")
* [Galatians 2:20](/galatians/2-20 "Galatians 2:20 - Crucified with Christ, Living by Faith")

### REFLECTION AND APPLICATION
Luke 5:39 serves as a powerful mirror for self-reflection, urging us to examine our own openness to divine truth and transformation. It challenges the natural human inclination to cling to the familiar, even when God is doing a new thing. For the believer, this means cultivating a humble and flexible spirit, willing to shed old ways of thinking, comfortable routines, or even deeply ingrained traditions that might hinder a deeper experience of Christ's life. It calls us to be "new wineskins" for the "new wine" of the Spirit, always ready to embrace fresh revelations of God's Word and new expressions of His Kingdom. In our evangelistic efforts, this verse helps us understand why some may resist the Gospel: their "old wine" of self-sufficiency, cultural norms, or alternative beliefs feels "better" or more secure. It reminds us that true spiritual growth often involves a radical letting go of the old self and a courageous embrace of the new life offered in Christ, a life that demands a transformed heart and mind, not merely a superficial adjustment.

#### Questions for Reflection
* **What "old wine" in my life—whether habits, traditions, or ways of thinking—might I be clinging to, declaring it "better" than the "new wine" God might be offering?**
* **How does my comfort with the familiar sometimes hinder my openness to spiritual growth or new insights from God's Word?**
* **In what ways might I be trying to pour "new wine" (the Spirit's work, radical grace) into "old wineskins" (rigid structures, legalistic mindsets) in my personal life or church community?**

### FAQ
**Does Jesus's statement "The old is better" mean that the Old Covenant or old traditions are truly superior?**

Answer: No, Jesus's statement in [Luke 5:39](/luke/5-39 "Luke 5:39 - No Man Desires New Wine") is an observation of human nature and preference, not a theological endorsement of the old as objectively superior. Contextually, He has just explained that new wine requires new wineskins because the old ones would burst ([Luke 5:37-38](/luke/5-37-38 "Luke 5:37-38 - New Wine and Wineskins")). The "old is better" sentiment reflects a subjective comfort and familiarity with what is established and aged, compared to the potentially unsettling nature of something new and revolutionary. Jesus is highlighting the difficulty people have in letting go of the familiar, even when the new is necessary and superior for God's purposes, as His New Covenant ministry was to the Old.

### CHRIST-CENTERED FULFILLMENT
Luke 5:39, while a general observation on human nature, finds its deepest fulfillment in the person and work of Jesus Christ. He is the "new wine" that cannot be contained by the "old wineskins" of the Mosaic Law and the rigid traditions that had accumulated around it. His coming inaugurated a fundamentally new era, a [New Covenant](/jeremiah/31-31-34 "Jeremiah 31:31-34 - Prophecy of the New Covenant") of grace and truth that rendered the Old Covenant obsolete, not by destroying it, but by fulfilling it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). The natural human preference for the "old" ("the old is better") explains the resistance Jesus faced from the religious establishment, who were comfortable with their established practices and found His radical claims and teachings disruptive. Yet, for those who embraced Him, Jesus offered not just a new teaching, but a new life, a new creation in Christ ([2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")), where the old has passed away and the new has come. This requires a spiritual transformation, a new heart and mind, to truly receive and contain the expansive, life-giving "new wine" of the Holy Spirit and the Kingdom of God, which is freely poured out through His finished work on the cross ([John 7:37-39](/john/7-37-39 "John 7:37-39 - Rivers of Living Water")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 11:39

And these all, having obtained a good report through faith, received not the promise:

Mark 7:7

Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men.

Mark 7:13

Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

Jeremiah 6:16

Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where [is] the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk [therein].

Romans 4:11

And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Romans 4:12

And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.

Hebrews 11:1

¶ Now faith is the substance of things hoped for, the evidence of things not seen.