Lucas 5
J. Vernon McGee · Citado em PreceptAustin
Lucas 5
Vernon McGee - The natural man likes his old ways. He likes his old wine—that is, his old religion. The important thing is to recognize that our Lord brought something new to mankind—the gospel. He did not come into the world to do any patching of the old garment. He did not come to patch up the Law. He came to pay the penalty of sin by dying on the cross. But He did more than that. He arose from the dead so that He could place upon us His robe of righteousness. He gives us the new wine of the gospel. The new wine of the gospel must be placed in the new wineskin of grace, not into the old one of law. “And be not drunk with wine, wherein is excess; but be filled with the Spirit” (Eph. 5:18). This is the message that the Lord gives out today. He came to give us something new. He came to save us by faith in Him.This entire chapter points in one direction, and that is to present the glorious gospel of the Lord Jesus Christ in as many ways as possible so that men might hear and have an opportunity to choose whether they will accept Him or reject Him. All of us must make this decision for ourselves. (See The natural man likes his old ways. He likes his old wine—that is, his old religion) THOUGHT - Are you adding anything to the Gospel in your walk of faith? Do you think that you can merit God's favor tomorrow by performing some "good work" today? E.g., are counting on your quiet time in the mornings to earn you favor with God?, etc, etc. That is a "syncretistic Gospel" and will produce futility and frustration in your sanctification process because it will grieve/quench the Spirit Who is our Sanctifier. As Paul wrote to the Galatians "This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith (OBVIOUSLY BY FAITH)? Are you so foolish? (YOU ARE IF YOU THINK YOU WILL BE SANCTIFIED BY THE FLESH!) Having begun by the Spirit, are you now being perfected (BEING SANCTIFIED) by the flesh? (see Gal 3:2-3+). Are you keeping a list of do's and don'ts? Jesus would say "DON'T!" You cannot mix the old wine of works with the new wine of grace! Robertson on old wineskins - Not glass “bottles” but wineskins used as bottles as is true in Palestine yet, goatskins with the rough part inside. “Our word bottle originally carried the true meaning, being a bottle of leather. In Spanish bota means a leather bottle, a boot, and a butt. In Spain wine is still brought to market in pig-skins” (Vincent). The new wine will ferment and crack the dried-up old skins Otherwise the new (neos) wine (oinos) will burst (rhegnumi) the skins (akso) and it will be spilled out and the skins (akso) will be ruined (apollumi) - The process of fermentation would increase the pressure in the skins and they would burst. Everyone knew this as a true statement, an established fact. Jesus laid this truism down (or "threw it down" - ballo) beside ("para") spiritual truth (thus called a parabole or parable). Only those with eyes to see and ears to hear could understand what He was intending by using this well known truth about new wine and old wineskins. It is notable that the verb ruined (apollumi) is also used by Paul to contrast "those who are being saved" with "those who are perishing ("ruined" - apollumi)." (2Cor 2:15+). Like the useless (ruined) wineskins, tragically their lives also will be ruined eternally, never able to achieve the purpose for which they were created, which is to glorify God and enjoy Him forever and ever. Amen. Herbert Lockyer - The Parable of Old Garments and Old Bottles (Matthew 9:16–17) (Borrow All the parables of the Bible) Speaking to the same people, with a reference to the same people with whose policies He had no sympathy, Jesus used the figures of mended garments and wine skins, in order to make plain His teaching of the nature of the Kingdom. “To those who objected to the merriment of His disciples He replied that the very merriment was inevitable while He was with them; and the whole system He was creating, was not something crowded into the old, but was something new.” Ellicott suggests that there is a closer connection between the parabolic illustrations used here than at first appears: “The wedding-feast suggested the idea of the wedding-garment, and of the wine which belonged to its joy. We may even go a step further and believe that the very dress of those who sat at meat in Matthew’s house, coming as they did from the lower and less decently-habited classes, made the illustration all the more palpable and vivid. How could those worn garments be made meet for wedding-guests? Would it be enough to sew on a patch of new cloth where the old was wearing into holes? Not so He answers here; not so He answers again when He implicitly makes the king who gives the feast the giver also of the garment” (Matthew 22:2). The bottles of which Jesus spoke were “wineskins,” seeing animal skins or hides were shaped into the form of a living animal and used as bottles. No one would think of putting new wine into an old skin, one already stretched to the utmost. “Wine intended to ferment would burst any bottle, whether new or old. Unfermented wine must be put into new bottles. Wine, when fermentation is complete, can be put into any bottle, whether new or old, without harming the bottle, and without harm to the wine.” Dry with age, and liable to crack, old skins would be unable to resist the pressure of fermenting liquor. So new wine required new skins. The interpretation of this part of the parable is not hard to seek. Christ virtually abrogates the old Levitical Law and offers a charter of a new freedom. To force His new teachings into the old formulae would bring decomposition and ruin. To take His truth and try to press it into some other form than His, would be to make it deteriorate, as unfermented wine. The new energies and gifts of the Spirit, given on the Day of Pentecost, are likened unto new wine (Acts 2:13). The Pharisees of old, however, persisted in believing that the old wine of the Law was better (Luke 5:39). The same principle applies to sewing new cloth on to old, frayed garments. Mending, of course, is usual, as every mother knows. But here the normal mode of repair does not apply. The old garment of our sinful, selfish life cannot be mended. Christ excludes any repair work. It must be regeneration, or the production of a new garment or creation. By “new cloth” we are to understand a piece of unshrunken cloth, cloth that has not passed through the fuller’s hands, new and undressed, in its freshness and strongest state. Because such a piece of cloth agrees not with the worn out garment to patch it on to such would, on the first strain, tear the cloth around it, and result in a worse rent. Did not Christ teach that life must not be a mixture, resulting from following two opposing principles? Did He not illustrate singleness of principle and motive which Paul later on emphasized when he said, “To me to live is Christ”? We must be simple and single in all our motives. We cannot serve two masters (have two strings to our bow, trust for salvation in Christ and in our own works, mix law and grace, follow the world and Christ at the same time). If the “new wine” represents the inner aspect of the Christian life, then the “new cloth” illustrates its outward life and conversation. Belief is reflected in behavior. The old garment is the common life of sinful men—the new garment is the life of holiness, which the new man in Christ wears. In the narrative, fasting of which the Pharisees made much, was an old garment, for which a piece of new cloth was useless. The whole system Jesus came to create was not something to be crowded into an old order, but was something new. Therefore He could not crowd into an outworn formula the new truths He came to teach. Is it not blessed to know that His transforming ministry will continue till old things are passed away, and all things are become new? (Borrow All the parables of the Bible) Wine (3631)(oinos - for more discussion of wine see oinos) means wine and is translated that way in all 32 uses in the NT with most having the literal meaning of wine for drink. Oinos describes recently pressed grape juice, either ready for fermentation or just having begun to ferment. The mention of the bursting of the wineskins (Mt 9:17; Mk 2:22; Lk 5:37), implies fermentation (see bubbling of fermentation). Distillation had not yet been developed, so wine could only achieve a certain level of alcoholic content, and it was always consumed with meals watered-down. The alcoholic content was a necessary antiseptic in the water of that day which was not always potable like modern treated drinking water. In a very clear spiritual analogy Paul compares being drunk with wine with being filled with (controlled by, "drunk with") the Holy Spirit (Eph 5:18-note). Oinos is used figuratively to refer to the abominations associated with the future kingdom of Babylon (Rev 14:8, 16:19, 17:2). Zodhiates comments on the Revelation uses (Rev 14:8, 16:19, 17:2) "From the intoxicating effects of wine and the idolatrous use of it among the heathen, wine signifies communion in the intoxicating idolatries of the mystic Babylon." (cf similar figurative use in the Lxx of Jer 51:7). Thayer says this is " fiery wine, which God in his wrath is represented as mixing and giving to those whom he is about to punish by their own folly and madness (Rev. 14:10; 16:19; 19:15)." While the word oinos is not used in Mt 26:27-29, clearly it is the wine which is symbolic or illustrative of the blood of Christ. BDAG on oinos - (1) "a beverage made from fermented juice of the grape, wine; the word for ‘must’, or unfermented grape juice, is trus....used medicinally... the Egyptians in mourning for their kings abstain from wheat bread and from wine.... Abstinence fr. wine and meat for the sake of ‘weak’ Christians (Ro 14:21)....(2) punishments that God inflicts on the wicked, wine fig. ext. of 1, in apocalyptic symbolism, to ‘drink’ as wine." TDNT - The vine was cultivated from prehistoric times, and wine comes into early use both socially and cultically. The god Dionysus is equated with wine, and it has a special place in his cult. Noah cultivates the vine in Gen. 9:20. Many OT texts praise wine (Judg. 9:13; Ps. 104:15). Fullness of wine is a divine blessing (Gen. 27:28). The Rechabites abstain from wine (Jer. 35), and Hos. 2:10ff. links it to Baal worship. There are also warnings against overindulgence (Is. 5:11-12; Prov. 20:1). Wine has cultic significance in the OT (Ex. 29:38ff.). Vine on oinos - The drinking of "wine" could be a stumbling block and the Apostle enjoins abstinence in this respect, as in others, so as to avoid giving an occasion of stumbling to a brother, Romans 14:21 . Contrast 1 Timothy 5:23 , which has an entirely different connection. The word is used metaphorically (a) of the evils ministered to the nations by religious Babylon, Revelation 14:8 ; 17:2 ; 18:3 ; (b) of the contents of the cup of Divine wrath upon the nations and Babylon, Revelation 14:10 ; 16:19 ; 19:15 . (Wine) Friberg on oinos - (1) literally, of the juice of grapes, usually fermented (Lk 1.15); (2) figuratively, in apocalyptic symbolism; (a) as indicating the wrath of God outpoured in judgment (Rev 14.10); (b) as an enticement to immorality, like a love potion (Rev 17.2) (Analytical Lexicon) Holman Bible Dictionary - Beverage made from fermented grapes. Grapes grew throughout ancient Palestine. Even in areas with limited rainfall, enough dew fell at night to support thriving vineyards. Wine was produced by pressing the juice from the grapes in large stone vats with a small drain at one end. The juice was collected in troughs, poured into large jars, and allowed to ferment while stored in cool, rock cisterns. In New Testament times, wine was kept in skin flasks and often diluted with water. It was also used as a medicine and disinfectant. Scripture condemns drunkenness and overindulgence, but pictured wine as a part of the typical ancient meal. (Reference) In the Rabbinical writings (extra-Biblical) wine was sometimes used metaphorically - In metaphorical usage, wine represents the essence of goodness. The Torah, Jerusalem, Israel, the Messiah, the righteous— all are compared to wine. The wicked are likened unto vinegar, and the good man who turns to wickedness is compared to sour wine. Eleazar b. Simeon was called "Vinegar, the son of Wine" (B. M. 83b). The wine which is kept for the righteous in the world to come has been preserved in the grape ever since the six days of creation (Ber. 34b). Oinos - 34x in 26v - Matt. 9:17; Matt. 27:34; Mk. 2:22; Mk. 15:23; Lk. 1:15; Lk. 5:37; Lk. 5:38; Lk. 7:33; Lk. 10:34; Jn. 2:3; Jn. 2:9; Jn. 2:10; Jn. 4:46; Rom. 14:21; Eph. 5:18; 1 Tim. 3:8; 1 Tim. 5:23; Titus 2:3; Rev. 6:6; Rev. 14:8; Rev. 14:10; Rev. 16:19; Rev. 17:2; Rev. 18:3; Rev. 18:13; Rev. 19:15 Oinos - 189x in 179v in the Septuagint beginning with the sad saga of Noah becoming drunk with wine - Ge 9:21,24; 14:18; 19:32-35; 27:25,28,37; 49:11-12; Ex 23:25; 29:40; 32:18; Lev. 10:9; 23:13; Nu 6:3-4,20; 15:5,7,10; 18:12; 28:14; Dt. 7:13; 11:14; 12:17; 14:23,26; 18:4; 28:39,51; 29:6; 32:14,33,38; 33:28; Jos. 9:4,13; Jdg. 9:13; 13:4,7,14; 19:19; 1 Sa 1:11,14-15,24; 10:3; 16:20; 25:11,18,37; 2 Sa 13:28; 16:1-2; 2 Ki. 18:32; 1 Chr. 9:29; 12:40; 27:27; 2 Chr. 2:10,15; 11:11; 31:5; 32:28; Ezra 6:9; 7:22; Neh. 2:1; 5:11,15,18; 10:37,39; 13:5,12,15; Est. 1:7; 4:17; Job 1:13; Ps. 4:7; 60:3; 69:12; 75:8; 78:65; 104:15; Prov. 3:10; 4:17; 9:2,5; 12:11; 20:1; 21:17; 23:30-31; 27:9; 31:4,6; Eccl. 2:3; 9:7; 10:19; Song 1:2,4; 2:4; 4:10; 5:1; 7:9; 8:2; Isa. 1:22; 5:11-12,22; 16:10; 22:13; 24:7,9,11; 25:6; 28:1,7; 29:9; 36:17; 49:26; 51:21; 55:1; 62:8; Jer. 13:12; 23:9; 25:15; 31:12; 35:2,5-6,8,14; 40:10,12; 48:33; 51:7; Lam. 2:12; Ezek. 16:49; 27:18-19; 44:21; Da 1:5,8,16; 5:1,23; 10:3; Hos. 2:8-9,22; 3:2; 4:11; 7:5,14; 9:2,4; 14:7; Joel 1:5,10; 2:19,24; 3:3; Amos 2:8,12; 5:11; 6:6; 9:14; Obad. 1:16; Mic. 2:11; 6:15; Zeph. 1:13; Hag. 1:11; 2:12; Zech. 9:15,17; 10:7 Related Resources: Torrey's topic - Wine - interesting Nave Topical Bible Wine The Jewish Encyclopedia - Wine - interesting, insightful article American Church Dictionary Wine American Tract Society Wine Bridgeway Bible Dictionary Wine Easton's Bible Dictionary Wine Fausset Bible Dictionary Wine Holman Bible Dictionary Wine Hastings' Dictionary of the Bible Wine and Strong Drink Hastings' Dictionary of the NT Wine Wine Smith Bible Dictionary Wine 1911 Encyclopedia Britannica Wine International Standard Bible Encyclopedia Wine; Wine Press Kitto Biblical Cyclopedia Wine - interesting comments Wineskins (779)(akso) refers to an animal skin that forms a bag, usually for holding and dispensing wine or other liquids. Akso gives us the word ascidium, botanical term for pitcher-shaped plants or leaves. Wineskins were dehaired skins of small animals, such as goats, which were sewn together to hold water (Gen 21:15), milk (Judg 4:19), and wine (Josh 9:4, 13). See picture and description of ancient "skin bottle." See also ancient bottles Louw - A number of translators have attempted to substitute ‘bottles’ for ‘wineskins,’ but this has not been satisfactory, since fermenting wine does not normally break glass bottles, while it would break old wineskins. Liddell-Scott - asko, a leathern-bag, a wine-skin, Hom.; the bag of ox-skin in which Aeolus bottled up the winds, Od.; a bag made of the skin of Marsyas, Hdt.:-a bladder, Eur. 2. paunch, belly, Archil.72; in oracular language, E.Med.679, Plu.Thes.3. 3. bellows, Plb.21.28.15, Ath.10.456d. 4. bagpipes, Gal.4.459. 5. Proverb, wineskin, of a toper, flay alive, hence, abuse, maltreat, Vine — Noun Masculine — askos — as-kos' - "a leather bottle, wineskin," occurs in Matthew 9:17 (four times); Mark 2:22 (four times); Luke 5:37 (three times),38; in each place, RV, "wineskins" or "skins," for AV, "bottles." A whole goatskin, for example, would be used with the apertures bound up, and when filled, tied at the neck. They were tanned with acacia bark and left hairy on the outside. New wines, by fermenting, would rend old skins (cp. Joshua 9:13 ; Job 32:19 ). Hung in the smoke to dry, the skin-bottles become shriveled (see Psalm 119:83 ). Job 32:19 “Behold, my belly is like unvented wine, Like new wineskins (Lxx = akso) it is about to burst. Akso - 12x in 4v - Usage: skins(4), wineskins(8). Mt. 9:17 (4x); Mk. 2:22 (4x); Lk. 5:37 (3x); Lk. 5:38 Akso - 15x in 14v in the Septuagint first 3 times of Hagar with skin for water - Gen. 21:14; Gen. 21:15; Gen. 21:19; Jos. 9:4; Jos. 9:13; Jdg. 4:19; 1 Sam. 10:3; 1 Sam. 16:20; Job 13:28; Job 32:19; Ps. 33:7; Ps. 78:13; Ps. 119:83; Jer. 13:12; Will burst (4486)(rhegnumi) means to separate or cause to separate abruptly. To rend, to tear, to burst from external or internal action, often suddenly and with force. Figuratively to break forth in rejoicing and praise (Gal 4:27). In classical Greek rhegnumi has a variety of meanings much like the various usages of the English word break. It is used of breaking through a battle line, of a ship being broken up or wrecked at sea, of a river breaking over its banks, of breaking out into song, and of infants beginning to speak. Friberg's Analytical Lexicon - (1) tear (in pieces), rip, burst (Mk 2.22); passive be torn, burst (Mt 9.17); of an attack by rabid animals tear in pieces (with their teeth) (Mt 7.6); of a demonic attack on a demon-possessed person throw into a fit, dash to the ground (Mk 9.18); (2) absolutely burst into a shout, break forth in a cry of joy and freedom ( Gal 4.27) Some of the uses in the Septuagint are interesting and enlightening - "all the fountains of the great deep burst open (rhegnumi)" in (Ge 7:11,cf Pr 3:20), "lift up your staff and stretch out your hand over the sea and divide (rhegnumi) it, (Ex 14:16, cf Neh 9:11), "the ground that was under them split open (rhegnumi); (Korah's rebellion - Nu 16:31), (the Gibeonite deception of Joshua) - "These wineskins which we filled were new, and behold, they are torn (rhegnumi); (Jos 9:13), (after Solomon's sin of 1 Kings 11:1-11) = "'Behold, I will tear (rhegnumi) the kingdom out of the hand of Solomon and give you ten tribes (1Ki 11:31); "Then the city was broken (rhegnumi) into (2 Ki 25:4); (When his friends saw Job) = "And each of them tore (rhegnumi) his robe (Job 2:12). "A time to tear apart and a time to sew together; (Ecc 3:7), (Describes the Millennium when...) "waters will breath forth (rhegnumi) in the wilderness and streams in the Arabah." (Isa 35:6). Rhegnumi - 7x in 7v - Usage: break forth(1), burst(3), slammed(1), slams(1), tear...to pieces(1). Matthew 7:6 "Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces. Matthew 9:17 "Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved." Mark 2:22 "No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins." Mark 9:18 and whenever it seizes him, it slams him to the ground and he foams at the mouth, and grinds his teeth and stiffens out. I told Your disciples to cast it out, and they could not do it." Luke 5:37 "And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. Luke 9:42 While he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit, and healed the boy and gave him back to his father. Galatians 4:27 For it is written, "REJOICE, BARREN WOMAN WHO DOES NOT BEAR; BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR; FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE THAN OF THE ONE WHO HAS A HUSBAND." Rhegnumi - 36x in 36v in the Septuagint - Gen. 7:11; Exod. 14:16; Exod. 28:32; Num. 16:31; Jos. 9:13; Jdg. 15:19; 1 Ki. 1:40; 1 Ki. 11:31; 1 Ki. 12:24; 1 Ki. 13:3; 1 Ki. 13:5; 2 Ki. 25:4; Neh. 9:11; Job 2:12; Job 6:5; Job 15:13; Job 17:11; Job 26:8; Job 28:10; Job 31:37; Job 32:19; Prov. 3:20; Eccl. 3:7; Isa. 5:27; Isa. 33:23; Isa. 35:6; Isa. 49:13; Isa. 52:9; Isa. 54:1; Isa. 58:8; Isa. 59:5; Jer. 39:2; Ezek. 13:11; Ezek. 13:13; Ezek. 38:20; Hab. 3:9 Will be ruined (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin) basically describes that which is no longer usable for its intended purpose. Sadly this word describes every soul who rejects salvation by grace through faith in Christ (cf Mt 10:28 = destroy; Mt 16:25 = will lose; etc). They will NOT be annihilated (contrary to what even some "evangelical" teachers say)! The will exist forever and forever be unable to fulfill the purpose for which they were created which is to glorify God and enjoy Him forever! Luke uses apollumi in Luke 19:10 "“For the Son of Man has come to seek and to save that which was lost.” Uses in Luke's Gospel - Lk. 4:34; Lk. 5:37; Lk. 6:9; Lk. 8:24; Lk. 9:24; Lk. 9:25; Lk. 9:56; Lk. 11:51; Lk. 13:3; Lk. 13:5; Lk. 13:33; Lk. 15:4; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:17; Lk. 15:24; Lk. 15:32; Lk. 17:27; Lk. 17:29; Lk. 17:33; Lk. 19:10; Lk. 19:47; Lk. 20:16; Lk. 21:18; Luke 5:38 "But new wine must be put into fresh wineskins. NET Luke 5:38 Instead new wine must be poured into new wineskins. GNT Luke 5:38 ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον. NLT Luke 5:38 New wine must be stored in new wineskins. KJV Luke 5:38 But new wine must be put into new bottles; and both are preserved. ESV Luke 5:38 But new wine must be put into fresh wineskins. NIV Luke 5:38 No, new wine must be poured into new wineskins. ASV Luke 5:38 But new wine must be put into fresh wine-skins. CSB Luke 5:38 But new wine should be put into fresh wineskins. NKJ Luke 5:38 "But new wine must be put into new wineskins, and both are preserved. NRS Luke 5:38 But new wine must be put into fresh wineskins. YLT Luke 5:38 but new wine into new skins is to be put, and both are preserved together; Eze 36:26 2Co 5:17 Ga 2:4,12-14 4:9-11 5:1-6 6:13,14 Php 3:5-7 Col 2:19-23 1Ti 4:8 Heb 8:8-13 13:9,10 Rev 21:5 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:33-39 The Uniqueness of the Gospel - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Matthew 9:17+ “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.” Mark 2:22+ “No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins.” NEW WINE NEEDS NEW WINESKINS But new (neos) wine (oinos) must be put into fresh (kainos) wineskins (akso) - The good wine of the Gospel of grace cannot be placed into old wineskins of ritual Judaism. Fresh is kainos which describes that which is brand new, that which has never existed before, that which is in essence a new creation even as used in Paul's description of believers writing "Therefore if anyone is in Christ, he is a new (kainos) creature; the old things (like "old wine" or "old patches") passed away; behold, new things (kainos) have come." (2Co 5:17+) And so in a very real sense believers in the Gospel are like "fresh wineskins!" THOUGHT - Have you had a taste of the new wine of the Gospel, but you have not yet truly drunk it completely? (cf Heb 6:4-5+) As Jesus said "“Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. “For My flesh is true food, and My blood is true drink." (Jn 6:53-55) Brian Bell - Jesus died to place a New Garment of His righteousness on us. Jesus rose to give us the New Wine of the gospel, which must be placed in the New Wineskin of Grace, not into the old wineskin of the law. Like the wedding tradition that says, “Something old, something new, something borrowed, something blue!” In this section we had something old (old religion); something new (new life); but truly nothing borrowed (we own eternal life); nothing blue (only Joy!)
Lucas 5
Vernon McGee - The important thing is to recognize that our Lord brought something new to mankind -- the gospel. He did not come into the world to do any patching of the old garment. He did not come to patch up the Law. He came to pay the penalty of sin by dying on the cross. But He did more than that. He arose from the dead so that He could place upon us His robe of righteousness. He gives us the new wine of the gospel. The new wine of the gospel must be placed in the new wineskin of grace, not into the old one of law. "And be not drunk with wine, wherein is excess; but be filled with the Spirit" (Eph. 5:18). This is the message that the Lord gives out today. He came to give us something new. He came to save us by faith in Him. (See Thru the Bible)