Luke 5 39

Luke 5:39 kjv

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

Luke 5:39 nkjv

And no one, having drunk old wine, immediately desires new; for he says, 'The old is better.' "

Luke 5:39 niv

And no one after drinking old wine wants the new, for they say, 'The old is better.'?"

Luke 5:39 esv

And no one after drinking old wine desires new, for he says, 'The old is good.'"

Luke 5:39 nlt

But no one who drinks the old wine seems to want the new wine. 'The old is just fine,' they say."

Luke 5 verses

Luke 5 39 Meaning

Luke 5:39 captures a human truth: those accustomed to the established and familiar (the "old wine") often show deep reluctance or lack of desire for the new, even if the new is superior. In the immediate context of Jesus' teaching, it serves as a shrewd observation about the difficulty some people, particularly the Pharisees and scribes clinging to the traditions of the Old Covenant, have in embracing the radical "new" ministry, message, and New Covenant that Jesus introduces. It highlights a common human resistance to change, where perceived goodness or comfort with the status quo prevents recognition and reception of a profoundly different, and better, spiritual reality. Some interpretations suggest it could also imply Jesus' understanding of the gradual nature of change for those deeply steeped in tradition, or a lament over their inability to embrace the kingdom.

Luke 5 39 Context

Luke 5:39 appears at the conclusion of three parables/illustrations (the patched garment, new wine in old wineskins, and the preference for old wine) that Jesus uses to address criticisms from the religious authorities (Pharisees and scribes) and John the Baptist's disciples regarding His practices. Specifically, the critique was centered on Jesus eating with sinners and tax collectors and His disciples not fasting as others did (Luke 5:27-33). Jesus explains that He has come to call sinners, not the righteous. He then contrasts His "new" ministry, which heralds the coming of the Kingdom and the New Covenant, with the "old" traditions and structures of Judaism under the Law. The preceding verses (5:36-38) clearly establish that the new life, freedom, and power brought by Jesus cannot be contained within the old, rigid frameworks; a radical change is required. Verse 39 then serves as a concluding, and somewhat somber, observation on why some would resist this new reality—they find comfort and contentment in the "old" and perceive it as perfectly adequate, thus lacking a desire for the "new."

Luke 5 39 Word analysis

• No one: Greek: Oudeis (οὐδείς). Emphasizes universality and absolute lack of desire for the new, stemming from prior contentment. It's a statement of observable human behavior, especially concerning things that have brought satisfaction over time.
• after drinking: Greek: piōn (πιών), an aorist active participle, meaning "having drunk." It implies a past, sustained experience. The enjoyment and satisfaction have already been experienced. It suggests comfort, familiarity, and a formed palate/preference.
• old wine: Greek: palaion (παλαιόν), meaning "old, ancient, used, worn out, of a former time." Here, it refers to aged, matured, well-established wine, which was often considered superior and preferred in that culture due to its mellowed flavor and proven quality. In the broader analogy, it signifies the established religious practices, traditions, and the Mosaic Law—a system they found good and satisfying.
• desires: Greek: thelei (θέλει), "to wish, desire, will." It indicates a preference, a choice based on inherent liking or evaluation, rather than just a casual want. There is no innate longing for the new once content with the old.
• new: Greek: neon (νέον). It means "new" in terms of fresh, recent, previously unseen, untried, or unheard of. It represents Jesus' revolutionary message, His unique authority, the spirit of the New Covenant, and His inclusive approach—things that break from traditional patterns.
• for he says: Greek: gar legei (γὰρ λέγει). Gar (for/because) introduces the reason for the lack of desire. Legei (he says) indicates a stated reason, a belief, or a personal conviction that justifies the preference for the old.
• 'The old is good.': Greek: Ho palaios chrēstos estin (ὁ παλαιὸς χρηστός ἐστιν). Chrēstos (χρηστός) means "good, useful, wholesome, agreeable, kindly, serviceable." It’s a qualitative judgment—the old is perfectly fine, satisfying, and meets expectations. This "goodness" is subjective and experiential. For those satisfied with the traditional practices of Judaism, there seemed no inherent reason to abandon them for Jesus’ novel teachings. This perceived goodness of the "old" (which was indeed God-given at one point) can become a stumbling block to embracing God's "new" work.

Words-group analysis:

• "No one after drinking old wine desires new": This phrase highlights human nature's general aversion to changing something perceived as perfectly functional or superior for something untested. It emphasizes the deeply ingrained comfort with the status quo, especially after experiencing prolonged satisfaction from it. This suggests the inertia of established patterns and belief systems.
• "for he says, 'The old is good.'": This clause reveals the psychological justification behind the resistance. The satisfaction derived from the "old" leads to a strong internal conviction that it is sufficient or even superior, thus dismissing the need or benefit of the "new." This represents a mind that is settled and sees no compelling reason for transformation.

Luke 5 39 Bonus section

• A Statement of Patience or Lament?: The interpretation of this verse sparks debate. Some scholars suggest Jesus is expressing patience with those still clinging to the old, indicating a gradual process of drawing people from the old covenant understanding to the new. It acknowledges that immediate radical shift is not always feasible for those steeped in tradition. Others see it as a lament: a sober recognition of human resistance to the superior, transformational truth He offers. This resistance, born of comfort with the familiar, results in people missing out on the richer experience of the Kingdom.
• Not a Universal Rule for God's Kingdom: While describing a human tendency, it's crucial not to misunderstand this verse as God's universal modus operandi. God constantly does "new things" (Isa 43:19), and true spiritual growth involves shedding the old for the new in Christ (2 Cor 5:17). This verse describes the human response to newness, not God's ultimate desire for His people to cling to the past. It clarifies why there's resistance to change, not that it's okay to remain unchanged.
• Practical Application: This verse illuminates the challenges in ministry, evangelism, and church reform. People are often deeply attached to familiar structures, doctrines, or worship styles. Introducing biblical truth that challenges comfortable norms can be met with resistance, not because the new is "bad," but because the "old is good enough" or has provided satisfaction for a long time. It calls for wisdom, discernment, and often patience when introducing significant change or biblical truths that require paradigm shifts in an established context.

Luke 5 39 Commentary

Luke 5:39 serves as Jesus' insightful observation on human nature and the inherent challenge His ministry faced. After contrasting His "new" covenant approach with the "old" covenant traditions (new patch on old garment, new wine in old wineskins), this verse might seem counter-intuitive as it praises the "old." However, it functions not as a declaration of the old being ultimately superior to His new message, but rather as a diagnostic statement about why people struggle to accept the new. Those who are comfortable, indeed, find deep satisfaction in their established ways (the old wine) lack any intrinsic desire or felt need for something radically different (the new wine).

For the Pharisees and religious leaders of Jesus' day, the "old wine" represented their deeply ingrained traditions, the Mosaic Law as they interpreted and practiced it, and their spiritual comfort within that system. To them, it was "good"—proven, reliable, familiar, and the perceived source of their righteousness and relationship with God. Jesus' teaching—which offered grace instead of rigid legalism, inclusivity instead of exclusivity, and an inward transformation rather than external rituals—was disruptive, untried, and unsettlingly "new." Their contentment with the old prevented them from seeing the even greater "goodness" or divine necessity of the new. This verse therefore explains the reluctance or even outright rejection Jesus encountered; people rarely seek change unless they are convinced their current state is deficient or painful. It's a profound statement on spiritual complacency and the human tendency to prioritize comfort over potentially better, but unsettling, truth.