Lucas 5
Warren Wiersbe · Citado em PreceptAustin
Lucas 5
Wiersbe says "This man not only needed to be changed, but he wanted to be changed. Lepers were required to keep their distance, but he was so determined that he broke the Law and approached the Lord Jesus personally. Throughout his Gospel, Luke makes it clear that Jesus was the Friend of the outcast, and they could come to Him for help. The man humbled himself before the Lord and asked for mercy." (Borrow the Bible Exposition Commentary) William Barclay on healing versus cleansing quoting Dr. A. B. MacDonald, who was in charge of a leper colony in Itu: “The leper is sick in mind as well as body. For some reason there is an attitude to leprosy different from the attitude to any other disfiguring disease. It is associated with shame and horror, and carries, in some mysterious way, a sense of guilt…shunned and despised, frequently do lepers consider taking their own lives and some do.” Mattoon - This word "clean" is a strong word in the Greek. It is the word katharizo {kath-ar-id'-zo} which forms our English words "cauterize, Kathy, Katherine, Katie, Katelyn." Katharizo has the idea of purity. It means "to make clean, to purify physically and also spiritually." He had absolute confidence in the ability of Jesus Christ to cure him physically and also spiritually. (Mattoon - Treasures from the Scriptures) Behold - This should get our attention -- a man totally covered by leprosy approaching Jesus! Can you imagine the shocked reaction of the accompanying crowds (a crowd is not mentioned specifically but surely many were with Him after all His other miracles, cf Lk 5:19). Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"
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Wiersbe - By the grace and power of God, this man was changed! In fact, Jesus even touched the man, which meant that He became unclean Himself. This is a beautiful picture of what Jesus has done for lost sinners: He became sin for us that we might be made clean (2 Cor. 5:21; 1 Peter 2:24). Jesus is not only willing to save (1 Tim. 2:4; 2 Peter 3:9), but He is also able to save (Heb. 7:25); and He can do it now (2 Cor. 6:2). (Ed: This begs the question "Are you still covered from head to toe with the "leprosy" of sin?" Jesus is waiting to touch you and cleanse you by grace through faith.) (Borrow the Bible Exposition Commentary) Mattoon - He touches the untouchable man and heals him. This word "touch" is very interesting. It indicates that when Jesus touched the man, He did not barely touch him with His pinky. No, no, no, this is not what happened. This word "touch" is much stronger. It is from the word haptomai {hap'-tom-ahee} which means "to fasten one's self to or to cling to." Jesus did not show any hesitation at all to help this man. He was demonstrating to this leper His willingness and compassion. Remember, this man has probably not been touched by anyone for a long time because of his disease. One of the great needs he had was for someone to love him, touch him, and demonstrate concern. Jesus met this need by firmly touching him or embracing him. The touch of the Master's hand said to this leper, "I am with you, I understand you, and I love you." He is saying this to us, too. The touch is also an illustration of the imputation of Jesus Christ. The word "impute" means "to credit to a person or cause." Christ touched this filthy leper, cleansed him, and gave him purity. This is what He does for the sinner that puts his or her faith in Jesus Christ. Christ forgives and cleanses us, and we receive His purity or righteousness. In God the Father's eyes, we are justified or declared to be righteous, because the Father sees the righteousness of Christ when He views us. 2 Corinthians 5:21- He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. (Mattoon - Treasures from the Scriptures) William
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Wiersbe comments on the irony of Jesus telling him to tell no one and now telling us to tell everyone and we tell no one! (Mt 28:19+) - Jesus instructed the man not to reveal who had healed him, but the cleansed leper became an enthusiastic witness for the Lord. (Jesus commands us to tell everybody, and we keep quiet!) Because of this witness, great multitudes came to Jesus for help, and He graciously ministered to them. But Jesus was not impressed by these great crowds, for He knew that most of the people wanted only His healing power and not His salvation. He often left the crowds and slipped away into a quiet place to pray and seek the Father’s help. That’s a good example for all of God’s servants to follow. (Borrow the Bible Exposition Commentary) Darrell Bock lists 6 reasons that have been suggested for Jesus’ command of silence (Plummer 1896: 149–50): 1. Jesus wants him to be silent until he is officially declared to be clean (Schürmann 1969: 277; Marshall 1978: 209; Wiefel 1988: 117). 2. Jesus wishes to prevent the leper from becoming proud. However, there is no hint of such a concern in the account. 3. Jesus wishes to prevent the priests from hearing about the healing early and thus stopping the leper’s return to society. However, up to this point in Luke’s Gospel, there is no hint of official opposition. 4. Jesus wishes to prevent excessive popular excitement as a result of his healing ministry (so Marshall 1978: 209, with view 1). This point is quite possible, as the following verse suggests. 5. It shows Jesus’ humility. This idea is not developed in relationship to miracles anywhere else. 6. Jesus wants to avoid having to offer himself to be ritually cleansed for touching a leper. This motive, too, seems unlikely. When Jesus did not follow tradition, he did not hide his actions. It is also probable that since Jesus is a prophet he has the freedom to touch these people, as the Elisha example suggests.The most likely explanations are that the silence was appropriate until the leper went to the priest (view 1) and that such silence also would prevent undue popular excitement over Jesus’ miraculous work (view 4). The account vividly shows how Jesus downplays his miraculous work. Often he tries to restrict the spreading of a message about miracles (Luke 4:35, 41; 8:56; Matt. 9:30; 12:16; Mark 1:34; 3:12; 5:43; 7:36; 8:26; Plummer 1896: 150 (Baker Expository Commentary NT - Luke) See more discussion on what some have referred to as "The Messianic Secret" But go and show (deiknuo) yourself to the priest (hiereus) - Go (aperchomai) and show are both aorist imperative = "Just do it!" Jesus by giving this order is showing that He is does not lightly regard the law. The priests must formally testify the leper is clean before he would be received by the people. The problem was that there was no cure for leprosy in those days, so as far as we know these laws were never implemented. Naaman was miraculously healed (2 Kings 5:1-19), but he was not an Israelite, so did not follow the prescribed procedures for cleansing (see Who was Naaman?). So far as the record goes, this incident in all 3 synoptic Gospels is the first time that a cleansed leper would have gone to the priest in the manner prescribed by Moses, with the one possible exception of Miriam (Nu 12:10-15). Imagine the shock of the priests! If that would not shake them out of their spiritual lethargy, even a dead man rising for the dead would not awaken their consciences and pierce their hearts (cf Lk 16:31+). Jesus full of mercy would give the priests another chance and this time would send not one healed leper but ten cleansed lepers to the priests (Read Lk 17:12-19+) Surely this would break through their hardness of heart! But it was not to be!
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Wiersbe - This ceremony is described in Leviticus 14 and is another beautiful picture of Christ's work for sinners. The bird slain pictures the death of Christ; the bird released pictures His resurrection. Putting the bird into the jar pictures the Incarnation, when Christ took a human body that He might die for us. The application of the blood to the ear, thumb, and toe illustrates the need for personal faith in His death. The oil on the blood reminds us of the Spirit of God, who enters the person when he trusts the Saviour. (Borrow the Bible Exposition Commentary) As a testimony (marturion/martyrion) to them: Guzik makes an interesting point that "The elements used in the Levitical ceremony for the cleansing of a leper (cedar wood, hyssop, and scarlet) are the same elements used in cleansing someone who was defiled by a dead body (Numbers 19:6, 19:13, 19:18 and Leviticus 14:4-7). Since lepers were never healed, these priests had never conducted this ceremony. When they had to look up the procedure for this ceremony and had to carry it out for the first time, it would be a strong witness that the Messiah was among them."
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Wiersbe - The scribes and Pharisees probably developed out of the ministry of Ezra, the priest, who taught the Jewish people to obey the Law of Moses and be separate from the heathen nations around them (Ezra 9–10; Neh. 8–9). The great desire of the scribes and Pharisees was to understand and magnify God’s Law and apply it in their daily lives. However, the movement soon became quite legalistic and its leaders laid so many burdens on the people that it was impossible to “serve the Lord with gladness” (Ps. 100:2). Furthermore, many of the Pharisees were hypocrites and did not practice what they preached (see Matt. 15:1–20; 23:1–36). In the Sermon on the Mount (Matt. 5–7), Jesus exposed the shallowness of pharisaical religion. He explained that true righteousness is a matter of the heart and not external religious practices alone. (Borrow the Bible Exposition Commentary) Easton's Dictionary on scribes especially OT scribes which were different from NT scribes - Anciently held various important offices in the public affairs of the nation. The Hebrew word so rendered (sapher - scroll down this link for Brown-Driver-Briggs definition of saphar) is first used to designate the holder of some military office (Judges 5:14KJV, "pen of the writer;" RSV, "the marshal's staff;" marg., "the staff of the scribe"). The scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king (2 Sa 8:17; 20:25; 1 Chr 18:16; 24:6;1 Ki 4:3; 2 Ki 12:9-11; 18:18-37, etc.). They discharged various other important public duties as men of high authority and influence in the affairs of state. There was also a subordinate class of scribes, most of whom were Levites. They were engaged in various ways as writers. Such, for example, was Baruch, who "wrote from the mouth of Jeremiah all the words of the Lord" (Jer 36:4,32 ).In later times, after the Captivity, when the nation lost its independence, the scribes turned their attention to the law, gaining for themselves distinction by their intimate acquaintance with its contents. On them devolved the duty of multiplying copies of the law and of teaching it to others (Ezra 7:6,10-12 ;Neh 8:1,4,9,13). It is evident that in New Testament times the scribes belonged to the sect of the Pharisees, who supplemented the ancient written law by their traditions (Matthew 23 ), thereby obscuring it and rendering it of none effect. The titles "scribes" and "lawyers" (q.v.) are in the Gospels interchangeable (Matthew 22:35 ; Mark 12:28 ; Luke 20:39 , etc.). They were in the time of our Lord the public teachers of the people, and frequently came into collision with him. They afterwards showed themselves greatly hostile to the apostles (Acts 4:5; 6:12).Some of the scribes, however, were men of a different spirit, and showed themselves friendly to the gospel and its preachers. Thus Gamaliel advised the Sanhedrin, when the apostles were before them charged with "teaching in this name," to "refrain from these men and let them alone" (Acts 5:34-39 ; comp 23:9). Gilbrant on grammateus - Scribes are frequently mentioned in the New Testament in conjunction with Pharisees (e.g., Matthew 5:20; 23:27; etc.). However, being an expert in the Law did not automatically mean that one was a Pharisee, and neither did being a Pharisee mean that one was also a legal expert (e.g., Acts 23:9). Many Pharisees were not legal experts, although most of the leaders of the sect were. Scribes were also found in the party of the Sadducees, but their influence there was only minor. This explains why those who were both Pharisees and experts in the Law receive the most attention in the New Testament. While some experts in the Law were priests, this was not usually the case. Most had a civilian occupation. This was one aspect of the legal expert’s “wisdom.” Normally they were businessmen or craftsmen or farmers who earned their livelihood by means of their hands; their scribal duties were done without pay. In spite of the high regard in which they were held, socially speaking most of them belonged to the poorest class of people in Israel. Because of their contribution and role in society, some experts in the Law were supported by the people. To become an official member of a scribal guild involved a long and exhaustive training period. Normally it began around age 15 when the student began learning the expositions of the Law that were later collected in the Talmud. The preparation continued for around 12 years, but the right and authority to teach others (to be a rabbi) were acquired only after one became 40 years old. As mentioned previously, to train and study the Scriptures did not always exempt one from physical labor. In fact, “making study into a spade” was warned against. Furthermore, it was held that having a knowledge of the Law without knowing how to work with the hands leads to vanity and drives one to sin. Experts in the Law came from all classes and groups of people whose main goal was to further the traditions of the Law. This passing on of tradition was the characteristic feature of the scribe. As “lawyers” they presented their rulings to the Sanhedrin, the highest council. They were involved in the administration of the council and the affairs of Israel. They performed the duties of a teacher, too, and they instructed especially in matters of the Law. On the whole, most of the education in Israel revolved around the wisdom of the experts in the Law. Their scope of teaching was comprehensive. Although experts in the Law did not necessarily belong to the priesthood, because of their learning they became the spiritual aristocracy. They paraded their status and maintained rigid ethics. The common people addressed them as “rabbi,” an address of respect meaning “master” or “my great teacher” (rabboni). They were also easily identified by their dress. Most experts in the Law wore a loose fitting robe (Greek stolē, Mark 12:38). Tassels on the corners of their garments each had a blue cord. This was to remind the wearer of the commands of the Law (Numbers 15:37-41). Phylacteries (see phulaktērion), perhaps derived from a literal interpretation of Deuteronomy 6:8 (KJV, “frontlets”), were tied to the wrists and forehead. Inside these small, hollow cubes of the skin of a clean animal, pious Jews (especially in the Second Century) kept portions of Scripture. As time went by, these external things were given more and more emphasis and value. Jesus strongly cautioned against following the vain practices of the scribes (Matthew 23:2-10). During a scribe’s interpretation of the Law a great deal of weight was given to texts having common or parallel features. Minute details were scrutinized closely, and “hidden” allusions were “found.” Thus, Scripture was viewed as being able to give new understanding of and direction for current problems. Their interpretive method, however, was marked by extreme inconsistency. This especially came about as a result of the frequent use of the allegorical method of interpreting Scripture. This method sought to discover behind the clear, express meaning of a text a deeper meaning. This easily led to reading into the text something that was not actually there. Based upon scriptural insights there gradually arose a fixed, oral tradition of rules and ordinances and of “case studies.” This system is called “the tradition of the elders” in the New Testament (e.g., Matthew 15:2ff.). The legal experts contrived a method for passing on the rulings of a teacher to his student. Some have called this the rote method. Disciples of the rabbi memorized the oral tradition. They were supposed to be able to recite it word for word without missing or rearranging a single word. Jesus saw the “traditions of the elders” (Mt 15:2, Mk 7:5, 8) as in conflict with the Scriptures as God’s Word. Consequently, He avoided referring to any human authority or tradition when He—the Teacher—interpreted the Scriptures. Instead, He underscored His authority with, “But I say to you...” (Mt 5:11, 18, 32, 34, 39, 44, 12:6) Moreover, what Jesus said was that it was not the Law but He himself who was the way to God (John 14:6). Through receiving Him one had the right to become a child of God (John 1:12). With those kind of declarations Jesus overturned the demands of the experts in the Law for meritorious deeds and conformity to ritual and ethical demands. The “good news,” the gospel, supersedes the Law. Doing God’s will now involves receiving His kingdom. On a few occasions grammateus carries another meaning. It carries more positive overtones in Jesus’ comments about the value of a “every scribe who has become a disciple of the kingdom of heaven” (Mt 13:52 cf. Ezra 7:6, 10, 11, 12). The use in Acts 19:35 follows the classical definition of “town clerk.” Paul’s usage in 1 Corinthians 1:20 probably has a meaning broader than just a technical term for Jewish legal experts. (Complete Biblical Library Greek-English Dictionary) Grammateus - 63x in 63v - Usage: scribe(4), scribes(59), town clerk(1). Matt. 2:4; 5:20; 7:29; 8:19; 9:3; 12:38; 13:52; 15:1; 16:21; 17:10; 20:18; 21:15; 23:2,13,15,23,25,27,29,34; 26:57; 27:41; Mk. 1:22; 2:6,16; 3:22; 7:1,5; 8:31; 9:11,14; 10:33; 11:18,27; 12:28,32,35,38; 14:1,43,53; 15:1,31; Lk. 5:21,30; 6:7; 9:22; 11:53; 15:2; 19:47; 20:1,19,39,46; 22:2,66; 23:10; Jn. 8:3; Acts 4:5; 6:12; 19:35; 23:9; 1 Co. 1:20 Torrey's Topic - Scribes Bridgeway Bible Dictionary Scribes Charles Buck Dictionary Scribe Easton's Bible Dictionary Scribes Fausset Bible Dictionary Scribes Hastings' Dictionary of the Bible Scribe Scribes Hastings' Dictionary of the NT Scribe Scribes Smith Bible Dictionary Scribes 1911 Encyclopedia Britannica Scribes International Standard Bible Encyclopedia Scribes Kitto Biblical Cyclopedia Scribes McClintock and Strong's Bible Encyclopedia Scribe Began to reason (literally they held a dialogue with themselves - throwing thoughts back and forth in their heart) (1260)(dialogizomai from dia = intensifies meaning + logizomai - to reason, reckon, consider. Related to our English word "dialogue" a conversation between two or more people) means to consider, reason or reckon thoroughly, to think through, to deliberate by reflection. "To bring together different reasons." (Vine) To hold a discussion. To take full account of, to stop to consider, to distinguish between. To reason with others with meaning to discuss but in some contexts meaning to argue or debate (Mt. 16:7, 8; Mk 8:16, 17; Lu 20:14). Blasphemies (slander)(988)(blasphemia from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak; see study of verb form blasphemeo) refers to verbal abuse against someone which denotes the very worst type of slander. In Scripture, blasphemia refers to an intentional and overt defilement of the divine name, and so is any abusive speech or action directed against God, especially against the majesty, nature and power of God. They are reasoning that Jesus is taking for Himself a right that is reserved for God alone! Blasphemia - 17v - abusive language(1), blasphemies(4), blasphemous(2), blasphemy(6), railing(1), slander(3), slanders(1). Matt. 12:31; Matt. 15:19; Matt. 26:65; Mk. 3:28; Mk. 7:22; Mk. 14:64; Lk. 5:21; Jn. 10:33; Eph. 4:31; Col. 3:8; 1 Tim. 6:4; Jude 1:9; Rev. 2:9; Rev. 13:1; Rev. 13:5; Rev. 13:6; Rev. 17:3 Luke 5:22 But Jesus, aware of their reasonings, answered and said to them, "Why are you reasoning in your hearts? NET Luke 5:22 When Jesus perceived their hostile thoughts, he said to them, "Why are you raising objections within yourselves? GNT Luke 5:22 ἐπιγνοὺς δὲ ὁ Ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπεν πρὸς αὐτούς, Τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; NLT Luke 5:22 Jesus knew what they were thinking, so he asked them, "Why do you question this in your hearts? KJV Luke 5:22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? ESV Luke 5:22 When Jesus perceived their thoughts, he answered them, "Why do you question in your hearts? NIV Luke 5:22 Jesus knew what they were thinking and asked, "Why are you thinking these things in your hearts? ASV Luke 5:22 But Jesus perceiving their reasonings, answered and said unto them, Why reason ye in your hearts? CSB Luke 5:22 But perceiving their thoughts, Jesus replied to them, "Why are you thinking this in your hearts? aware of: 1Ch 28:9 Ps 139:2 Pr 15:26 Isa 66:18 Eze 38:10 Mt 9:4 12:25 Heb 4:12 Rev 2:23 Why: Lu 24:38 Mk 8:17 Ac 5:3 J C Ryle's Comments on Luke 5- clear, devout, and accurate Luke 5:17-26 The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralyzed - Alfred Edersheim Luke 5:21-25 Only God Forgives Sin, Part 1 - John MacArthur Luke 5:21-26 Only God Forgives Sin, Part 2 - John MacArthur Luke 5:17-26 - Helping Our Friends Find Forgiveness - Steven Cole Multiple Sermons - older Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages Mark 2:8+ Immediately Jesus, aware in His spirit that they were reasoning that way within themselves, said to them, "Why are you reasoning about these things in your hearts? Mt 9:4+ And Jesus knowing their thoughts said, "Why are you thinking (enthumeomai in present tense = continually pondering) evil in your hearts? Comment: Matthew helps us understand that the thoughts of the religious sects were not neutral but clearly were evil. The specific Greek word for evil here is not kakos but poneros which describes evil in active opposition to good. It means not only evil in its nature but viciously evil in its influence and actively harmful. Poneros used to describe Satan (ho poneros = "Evil one"), the god of this age, who is corrupting man and dragging him to destruction. Poneros describes these scribes and Pharisees as not merely content in being corrupt themselves, but in actively seeking to corrupt others, drawing them to the same destruction (Read Jesus' piercing description of them in Mt 23:15)! In sum, poneros is not just bad in character (like kakos), but bad in effect (injurious)! As an aside their hearts were filled with evil (Read Jesus' description in Mt 12:34, 15:19,20, Mk 7:21-23, cf Lk 6:45)! JESUS READS THEIR REACTION LIKE A BOOK! Jesus, aware of their reasonings (dialogismos) - Mark points out that Jesus detected their reasoning immediately and adds that He was aware in His spirit clear proof of His deity (even Spirit filled believers cannot "read minds!") Matthew adds that Jesus knew their reasonings were evil! (see comment above) The fact that Jesus knew what the scribes and Pharisees were thinking should have been another clue to them that Jesus was no ordinary man for only God can know the heart of a man even as Samuel speaking to David's father Jesse declared "God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart.” (cf 1 Kings 8:39; 1 Chr 28:9; Jer. 17:10; Ezek 11:5). Instead of convincing the religious leaders of His deity, Jesus next words inflamed the conflict. In a sense this passage is a fulfillment of the prophecy in Lk 2:35+ (to Mary) - "and a sword will pierce even your own soul–to the end that thoughts from many hearts may be revealed.” Bock addresses the enigmatic question of how is it that Jesus knew - What Jesus’ insight reveals about him is a matter of debate. (1) Some argue for natural insight because Jesus has just observed the religious leaders’ response. He is simply portrayed as perceptive (Fitzmyer 1981: 584; Luke 4:23; 6:8; 7:40; 9:47). (2) Others argue for prophetic understanding (Schneider 1977a: 134). (3) Still others hold that divine insight is alluded to here. Jesus reflects “divine knowledge” (Schürmann 1969: 283) or is revealing his divinity (Hendriksen 1978: 298). It is hard to be certain of the specific nature of the intention here. The theme’s consistency in Luke suggests more than natural perception, as does the use of ἐπιγνούς (epignous), which means he “knew fully” their thoughts. At the least, Jesus operates like a prophet. Jesus’ description of his authority in 5:24 as tied to the Son of Man suggests someone who is more than a prophet. Jesus decides to challenge the Pharisees directly, having realized what they are thinking. He simply begins by asking why they should question him. (See Luke: Baker Exegetical Commentary) Why are you reasoning (dialogizomai) in your hearts? (kardia) (Mt 9:4 "Why are you thinking evil in your hearts?") - With this question Jesus rebukes them for their evil and false allegations. They in fact were the ones who were evil (see note above)! (cf their evil intent in Mk 3:6 after Jesus' Sabbath healing).
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Wiersbe - The new life of the Spirit could not be forced into the old wineskins of Judaism. Jesus was revealing that the ancient Jewish religion was getting old and would soon be replaced (see Heb. 8:13+). Most of the Jews preferred the old and refused the new. It was not until A.D. 70, when the Romans destroyed Jerusalem and the temple, and scattered the people, that the Jewish religion as described in the Law came to an end. Today, the Jews do not have a priesthood, a temple, or an altar; so they cannot practice their religion as their ancestors did (see Hosea 3:4). The things in the ceremonial Law were fulfilled by Jesus Christ, so there is no need today for sacrifices, priests, temples, and ceremonies. All of God’s people are priests who bring spiritual sacrifices to the Lord (1 Peter 2:5, 9+). The tables of Law have been replaced by the tables of the human heart, where God’s Spirit is writing the Word and making us like Jesus Christ (2 Cor 3:1–3, 18+). Jesus Christ still offers “all things new” (Rev. 21:5+). As the Physician, He offers sinners new life and spiritual health. As the Bridegroom, He brings new love and joy. He gives us the robe of righteousness and the wine of the Spirit (Eph. 5:18+; also see Acts 2:13+). Life is a feast, not a famine or a funeral; and Jesus Christ is the only one who can make that kind of a difference in our lives. (Borrow the Bible Exposition Commentary) Robert Stein on new wine must be put into fresh wineskins - This saying emphasizes the need for compatibility in both the metaphorical picture (new wine cannot be placed in old wineskins) and the reality (the “new” Gospel cannot be placed within the “old” Pharisaic Judaism). (See Luke: An Exegetical and Theological Exposition ) New (3501) (neos) signifies new in respect to time (contrast kainos = new in respect to quality) and describes that which has recently come into existence but for a relatively short time (eg, "new wine" Mt 9:17). Neos can also refer to one who is in the early stages of life (i.e., young) and this use accounts for many of the NT occurrences. "New [self]" ("self" is added by translators) describes who believers are by virtue of their union with Christ. The new self continually being renewed describes the process of sanctification. (Click here to compare the "three tenses of salvation") Vine says that the use of neos "stresses… the fact of the believer’s new experience, recently begun and still proceeding. (Collected writings of W. E. Vine) Fresh (2537) kainos probably from root ken [qen] = freshly come, or begun) is an adjective which refers to that which is new kind (unprecedented, novel, uncommon, unheard of). It relates to being not previously present. Compare the related noun kainotes translated newness (Freiberg defines it as "depicting something not only recent and different but extraordinary"!) in Ro 6:4+ and Ro 7:6+. Believers now have a brand new life with a brand new source of power (the Spirit) to live out that life to the full (cp Jesus' desire for all believers - Jn 10:10b)! Beloved in Christ, may this (His) "extraordinary" life be a genuine reality in our day to day experience in Christ. Amen! R. C. Trench distinguishes neos and kainos as follows "Contemplate the new under aspects of time, as that which has recently come into existence, and this is neos... . But contemplate the new, not now under aspects of time, but of quality, the new, as set over against that which has seen service, the outworn, the effete or marred through age, and this is kainos. (New - Trench's Synonyms of the New Testament) Vine adds that kainos "denotes “new,” of that which is unaccustomed or unused, not “new” in time, recent (Greek = "neos"), but “new” as to form or quality, of different nature from what is contrasted as old. As