What does Luke 5:39 reveal about human resistance to change in spiritual matters? Text Of Luke 5:39 “And no one after drinking old wine wants new, for he says, ‘The old is better.’ ” Immediate Context (Luke 5:33-39) Jesus has just answered criticism for eating with tax collectors (vv. 27-32) and for His disciples’ lack of fasting (vv. 33-35). He uses three illustrations—patching a garment (v. 36), new wine in old wineskins (vv. 37-38), and the preference for old wine (v. 39)—all underscoring the tension between the old covenantal practices cherished by the Pharisees and the in-breaking new covenant He is inaugurating. Verse 39 functions as the punch-line: even when the “new” is objectively superior, fallen humans instinctively cling to the familiar. Theological Significance 1. Covenant Transition—Old to New • The “old wine” embodies Mosaic forms that pointed to Christ (cf. Hebrews 8:13). • The “new wine” represents the gospel of grace, Christ’s atoning work, and the outpouring of the Spirit (Jeremiah 31:31-34; Acts 2:13-18). • Human resistance to covenantal fulfillment fulfills prophetic warnings of hardened hearts (Isaiah 6:9-10; Acts 28:25-27). 2. Doctrine of Total Depravity • Sin skews affections: people “love darkness rather than light” (John 3:19). • Apart from regenerative grace (Ezekiel 36:26; John 3:3-5), the natural man “does not accept the things of the Spirit of God” (1 Corinthians 2:14). Anthropological / Behavioral Analysis Modern cognitive science identifies “status-quo bias” and “confirmation bias,” both mirroring what Scripture calls the “stubborn and rebellious heart” (Jeremiah 5:23). Resistance to spiritual change is thus simultaneously moral and psychological. The gospel’s demand for repentance threatens entrenched identity structures; people reflexively protect these by rationalization—“the old is better.” Biblical Illustrations Of Resistance • Israel longing for Egypt’s leeks rather than trusting God for manna (Numbers 11:4-6). • Judah rejecting Jeremiah’s call to surrender, preferring familiar temple rituals (Jeremiah 7:4). • Nazareth rejecting Jesus: “Isn’t this Joseph’s son?” (Luke 4:22-29). • Agrippa telling Paul, “In a short time would you persuade me to be a Christian?” (Acts 26:28). Historical And Archaeological Corroboration Luke’s precise geographical markers—e.g., the Lysanias inscription at Abila confirming Luke 3:1—bolster his credibility as a historian (cf. Sir William Ramsay’s fieldwork). Because Luke proves accurate on verifiable details, his reportage of Jesus’ sayings, including 5:39, merits equal trust. Implications For Evangelism And Discipleship 1. Expect Initial Pushback • Listeners may prize inherited traditions or secular worldviews; intellectual arguments alone rarely suffice (John 6:44). 2. Present the “New Wine” Winsomely • Demonstrate the sufficiency and joy of the new covenant life (Romans 14:17). • Share credible resurrection evidence (1 Corinthians 15:3-8) so objections are not merely emotional. 3. Depend on the Spirit’s Regenerating Work • The Holy Spirit convicts (John 16:8) and renews minds (Romans 12:2). • Prayer is essential; persuasion is necessary but not ultimately decisive (2 Timothy 2:24-26). Application For Believers • Guard against nostalgia that resists biblical reform—whether liturgical preferences, cultural Christianity, or personal routines (Mark 7:8-9). • Welcome fresh movements of God so long as they accord with Scripture (1 Thessalonians 5:19-21). • Embrace sanctification’s ongoing “put off … put on” dynamic (Ephesians 4:22-24). Conclusion Luke 5:39 exposes a universal, sin-rooted tendency: we prefer the comfort of the familiar—even when the gospel offers infinitely richer life. Recognizing this, we proclaim Christ with patient compassion, confident that the same Spirit who raised Jesus from the dead can make the “new wine” of the kingdom taste eternally good to every repentant heart. |
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