38 But new wine must be put into new bottles; and both are preserved.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ.
And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments and doctrines of men? Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body: not in any honour to the satisfying of the flesh.
For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 5
Commentary on Luke 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Lu 5:1-11. Miraculous Draught of Fishes—Call of Peter, James, and John.
Not their first call, however, recorded in Joh 1:35-42; nor their second, recorded in Mt 4:18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)
3. taught … out of the ship—(See on Mt 13:2).
4. for a draught—munificent recompense for the use of his boat.
5. Master—betokening not surely a first acquaintance, but a relationship already formed.
all night—the usual time of fishing then (Joh 21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)
6. net brake—rather "was breaking," or "beginning to break," as in Lu 5:7, "beginning to sink."
8. Depart, &c.—Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (Joh 6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Isa 6:5.)
10. Simon, fear not—This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.
from henceforth—marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."
fishers of men—"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mt 4:18.)
11. forsook all—They did this before (Mt 4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (Joh 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.
Lu 5:12-16. Leper Healed.
(See on Mt 8:2-4.)
15. But so, &c.—(See Mr 1:45).
Lu 5:17-26. Paralytic Healed.
(See on Mt 9:1-8).
17. Pharisees and doctors … sitting by—the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.
power of the Lord … present—with Jesus.
to heal them—the sick people.
19. housetop—the flat roof.
through the tiling … before Jesus—(See on Mr 2:2).
24. take up thy couch—"sweet saying! The bed had borne the man; now the man shall bear the bed!" [Bengel].
Lu 5:27-32. Levi's Call and Feast.
(See on Mt 9:9-13; and Mr 2:14.)
30. their scribes—a mode of expression showing that Luke was writing for Gentiles.
Lu 5:33-39. Fasting.
(See on Mt 9:14-17.)
The incongruities mentioned in Lu 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"—all at once—to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!