Luke 5:37-39

[Jim Watt]

Friends - Check the last 3 verses of this reading - Luke 5:37-39. Jesus
here is reminding his Jewish hearers concerning the Middle East custom of
renewing or freshening old wineskins. Note the contrast between the two
Greek words that show up concerning this in this Interlinear portion. But
especially see the spiritual application in the *NOTE* that follows. - This
principle for revival is still functional today. We are *not* going back to
past revivals such as the 1948 Visitation in Saskatchewan. God's final
Visitation preceding the return of His Son requires a *refreshed* or *
renewed* wineskin. There *is* a portion that carries over - the wineskin
itself. It is similar to a baby and its bathwater. My mother in 1935 made
some root beer, but the bottles had not been thoroughly cleansed from the
last batch. Our supper time later on was drastically interrupted as we
heard minor explosions in our basement!

A friend and I were visiting a couple yesterday in the Bothell area, and
this illustration came up in our conversation. Later I was proof-reading
this portion following our meeting, and felt it could be of interest to
more of you. Jim Watt

“*TWO ARE BETTER THAN ONE” MINISTRIES*

*Jim & Marie Watt*

*Tel: 253-517-9195 - Email: jmbetter at gmail.com*

*Web: www.2rbetter.org*

November 30. 2011


 *(From: LUKE #10 - 5:17-39)*


 *C. 5:17-26 RESULT OF SIGN-GIFT MINISTRY: AMAZEMENT AND FEAR*

*a. 5:17 PRESENT HEALING POWER: A SIGNIFICANT PHRASE*

*And it came to pass on one of the days, he himself was [also] teaching;*

Kai eGEne-to en miA t*e*n h*e*-meR*O*N, [kai] auTOS h*e*n diDAsk*o*n;

*and Pharisees and doctors of the law were sitting by, who were come*

kai *E*san kaTH*E*me-noi Pha-riSAIoi kai no-mo-diDAska-loi, hoi *E*san e-l*e
*-luTHOtes

*out of every village :of Galilee and Judea and Jerusalem:*

ek PAs*e*s K*O*m*e*s t*e*s Ga-liLAIas kai IouDAIas kai Ie-rou-saL*E*M:

*and the Lord's power was with him to heal.*

kai DUna-mis [1411] KuRIou *e*n eis to iASthai [2390] auTON.


 *b. 5:18 TEMPORARY FAILURE TO HELP A PARALYTIC*

*And lo, men bring on a bed a man that was paralyzed:*

kai iDOU, ANdres PHEron-tes ePI KLIn*e*s [2825] ANthr*o*-pon hos *e*n
pa-ra-le-luMEnos [3886]:

*and they sought to bring him in, and lay him before him.*

kai eZ*E*toun auTON ei-se-negKEIN, kai THEInai auTON eN*O*pi-on auTOU.


 *c. 5:19 THE CREATIVE HELP OF FRIENDS*

*And not finding by what way they might bring him in because of the crowd,*

kai m*e* heuRONtes POIas ei-seNEGk*o*-sin auTON diA ton OCHlon,

*they went up to the housetop, and let him down through the tiles*

a-naBANtes ePI to D*O*ma [1430], diA t*o*n keRAm*o*n [2766] kaTH*E*kan auTON

*with the couch into the midst before :Jesus.*

sun t*o* kli-niDI*o* [2826] eis to MEson EMpros-then tou I*e*SOU.


 *d. 5:20 And seeing their :faith, he said, Man, your :sins are forgiven
you.*

kai iD*O*N t*e*n PIstin auT*O*N, EIpen, ANthr*o*-pe, aPHE*o*nTAI [863] soi
hai ha-marTIas sou.


 *e. 5:21a THE JUDGMENTALISM OF SCRIBES AND PHARISEES*

*And the scribes and the Pharisees began to reason, saying,*

kai *E*Rxan-to di-a-loGIzes-thai [1260] hoi gram-maTEIS kai Pha-riSAIoi,
LEgon-tes,

*Who is this that speaks blasphemies?*

TIS es-tin HOUtos hos laLEI blas-ph*e*MIas [988]?


 *f. 5:21b Who can forgive sins, but :God alone?*

tis DUna-tai ha-marTIas aPHEInai, ei m*e* MOnos ho TheOS?


 *g. 5:22 JESUS CHALLENGES THEM*

*But :Jesus perceiving their reasonings, answered *

e-pigNOUS de ho I*e*SOUS tous di-a-lo-gisMOUS auT*O*N, a-po-kriTHEIS

*and said unto them, What do you reason in your :hearts?*

EIpen pros auTOUS, Ti di-a-loGIzes-the en tais karDIais huM*O*N?


 *h. 5:23 HIS CONTRAST*

*What is easier, to say, Your :sins are forgiven you; *

TI es-tin eu-koP*O*te-ron [2123], eiPEIN, A-PHE*o*nTAI soi hai ha-marTIai
sou;

*or to say, Arise and walk?*

*e* eiPEIN, Egei-re kai pe-riPAtei?


 *i. 5:24 JESUS OPENLY ILLUSTRATES THIS PRINCIPLE*

*But that you may know that the Son of :man*

HIna de eiD*E*te HOti ho huiOS tou anTHR*O*pou

*has authority on :earth to forgive sins (he said to the paralyzed one), I
say unto you,*

e-xouSIan [1849] Echei ePI t*e*s g*e*s a-phiEnai ha-marTIas (EIpen
t*o*pa-ra-le-luMEn
*o*), Soi LEg*o*,

*Arise, and take up your couch, **and** go unto your :house.*

Egei-re, kai Aras to kliNIdiON sou, poREUou eis ton OI-KON sou.


 *j. 5:25 THE PARALYTIC OBEYS*

*And immediately he rose before them, and took up what he lay on,*

kai pa-raCHR*E*ma a-naSTAS eN*O*pi-on auT*O*N, Aras eph' ho kaTEkei-to
[2621],

*and** departed to his :house, glorifying :God.*

aP*E*Lthen eis ton OIkon auTOU, doXAz*o*n ton TheON.


 *k. 5:26 AMAZEMENT: EFFECT ON THOSE PRESENT*

*And amazement took hold on all, and they glorified :God;*

kai EKsta-sis [1511] Ela-ben HApan-tas, kai eDOxa-zon ton TheON;

*and they were filled with fear, saying [that], We have seen strange **
things** today.*

kai ePL*E*Sth*e*-san PHObou, LEgon-tes [HOti], EIda-men paRAdo-xa [3861] S*E
*me-ron.


 *D. 5:27-39 LESSONS ARISING FROM LEVI'S CALL: FASTING PRINCIPLE*

*a. 5:27 THE CALL OF MATTHEW*

*And after these **things** he went forth, and beheld a publican, Levi by
name,*

Kai meTA TAUta eX*E*Lthen, kai e-theAsa-to teL*O*n*e*n [5057], oNOma-ti
LeuEIN,

*sitting at the place of toll, and said to him, Follow me.*

kaTH*E*me-non ePI to teL*O*ni-on [5058], kai EIpen auT*O*, AkoLOUthei moi.


 *b. 5:28 ** And he forsook all, **and** rose up **and** followed him.*

kai ka-ta-liP*O*N* *PANta, a-naSTAS *e*-koLOUthei auT*O*.


 *c. 5:29 THE FEAST OF LEVI*

*And Levi made him a great feast in his :house:*

kai ePOI*e*-sen doCH*E*N [1403] meGAl*e*n LeuEIS auT*O* en t*e* oiKIa auTOU:

*and there was a great crowd of publicans and of others that were sitting
at meat with them.*

kai *e*n OCHlos poLUS te-l*o*N*O*N [5057] kai ALl*o*n hoi *E*san met' auT*O*N
ka-taKEIme-noi.


 *d. 5:30 PHARISAIC CARPING CRITICISM*

*And the Pharisees and their :Scribes murmured*

kai eGOGgu-zon [1111] hoi Pha-riSAIoi kai hoi gram-maTEIS auT*O*N

*saying unto the disciples,*

pros tous ma-th*e*TAS auTOU LEgon-tes,

*Why do you eat and drink with the publicans and sinners?*

DiA ti meTA t*o*n te-l*o*N*O*N kai ha-mar-t*o*L*O*N esTHIe-te kai PIne-te?


 *e. 5:31 THE CHALLENGE OF JESUS*

*And :Jesus answering said unto them,*

kai a-po-kriTHEIS ho I*e*SOUS EIpen pros auTOUS,

*The healthy have no need of a physician; but the ailing.*

Ou CHREIan Echou-sin hoi hu-giAInon-tes [5198] i-aTROU [2395]; alLA hoi kaK*
O*S Echon-tes.


 *f. 5:32 I am not come to call the righteous but sinners to repentance.*

ouk eL*E*lu-tha kaLEsai diKAIous alLA ha-mar-t*o*LOUS [268] eis meTAnoi-an.


 *g. 5:33 PHARISEES RAISE CHALLENGE OF FASTING*

*And they said unto him, The disciples of John fast often,*

hoi de EIpan pros auTON, Hoi ma-th*e*TAI I*o*Anou n*e*STEUou-sin [3522]pukNA,

*and make supplications; likewise also those of the Pharisees; but :yours
eat and drink.*

kai de*E*seis poiOUNtai; hoMOI*o*s kai hoi t*o*n Pha-riSAI*o*n; ho de soi
esTHIou-sin kai PInou-sin.


 *h. 5:34 A CHALLENGING QUESTION*

*And :Jesus said unto them, Can you make the sons of the bridechamber fast,*

ho de I*e*SOUS EIpen pros auTOUS, M*e* DUnas-the tous huiOUS numPH*O*nos
[3567],

*while the bridegroom is with them?*

en h*o* ho numPHIos [3566] met' auT*O*N es-tin poi*E*sai n*e*STEUsai?


 *i. 5:35 THE CHALLENGE RESOLVED*

*But the days will come, [and] when the bridegroom shall be taken*

eLEUson-tai de h*e*MErai, [kai] HOtan a-parTH*E* [522] ap' auT*O*N

*away from them, then will they fast in those :days.*

ho numPHIos, TOte n*e*STEUsou-sin en eKEInais tais h*e*MErais.


 *j. 5:36 ILLUSTRATION OF A WRONG PATCH*

*And he spoke also a parable unto them [that], No one rends for*

Ele-gen de kai pa-ra-boL*E*N [3850] pros auTOUS [HOti], OuDEIS ePIbl*e*-ma
[1915]

*a patch from a new garment and patches it upon an old garment;*

aPO hi-maTIou [2440] kaiNOU SCHIsas [4977] e-piBALlei [1911] ePI hiMAti-on
pa-laiON;

*else he will also rend the new, and the patch :from the new*

ei de M*E*ge kai to kaiNON SCHIsei, kai t*o* pa-lai*O* [3820]

*will not agree with the old.*

ou sum-ph*o*N*E*sei [4856] to ePIbl*e*-ma to aPO tou kaiNOU.


 *k. 5:37 THE NEW WINE AND OLD WINE-SKINS*

*And no one pours new wine into old wine-skins;*

kai ouDEIS BALlei OInon [3631] NEon eis aSKOUS [779] pa-laiOUS;

*else the new :wine will burst the skins,*

ei de M*E*ge 'R*E*xei [4486] ho OInos ho NEos tous aSKOUS,

*and itself will be spilled, and the skins will perish.*

kai auTOS ek-chuTH*E*se-tai [1632], kai hoi aSKOI a-poLOUNtai [632].


 *l. 5:38 But new wine must be poured into fresh wine-skins.*

alLA OInon NEon eis aSKOUS kaiNOUS bl*e*TEon.


 *m. 5:39 No one drinking old wine desires new; for he says, The old is
good.*

ouDEIS pi*O*N pa-laiON THElei NEon; LEgei gar, Ho pa-laiOS chr*e*STOS
[5543]es-tin.


 *NOTE**: *5:17-26 - It was the faith of the 4 friends that brought healing
to the paralytic. This should not strike us as strange. God can drop the
gift of faith into any person - not necessarily the needy one. Parents for
children can operate in this manner. George Muller in his biography by Dr.
A.T. Pierson has a very illuminating word contrasting the “gift” of healing
versus the “grace” of healing.


 The Greek word “S*O*z*o*” - to save - is equally used - to heal. It is the
*same* word in each divergent case. Believe in the Lord Jesus Christ, and
you shall be *saved* - this includes healing. By His “stripes” we
*were*healed. It is the finished work” on Calvary for our soul healing
- and for
our body healing also. The Pharisees had trouble following Jesus' reasoning
on this point. Because He could heal the paralytic physically, Jesus tried
to show the Pharisees that this proved His authority to forgive sins also -
as the Son of :man. Because the crowds could receive this - it put the
Pharisees in a difficult position - for it would *not* do for them to go
against the people, even if they did look down upon them. They were
*false*shepherds.


 5:27-39 - Here we find more nit-picking examples provided by the
Pharisees. Jesus' disciples eating with publicans and sinners bothered the
Pharisees - and - they couldn't receive the valid explanation of Jesus.
Then the fact His disciples didn't fast and pray in the same manner as the
Pharisees and John's disciples did - bothered them. And the wise and
correct explanations of Jesus - they could not receive.


 Jesus ended up here with two parables to bring more light on his above
explanations. Any seamstress would understand the first, or mother patching
her kid's pants. The second depends on an understanding between the two
words “NEos” - new - and “kaiNOS” - fresh or renewed.


 In the Middle East, when sheep or goat wineskins are used for this purpose
- they *do not* dispose of each skin after its first use. Instead, they
“renew”, or “freshen” it. *All* bacteria from the last batch of wine
*must*be removed. So they turn the used skin inside out, and apply a
lye solution
to it. This destroys all bacteria from the preceding wine, the old. Then
before it starts destroying the skin also, they wash it off with warm soapy
water. Next they knead it gently with oil, until it becomes soft and supple
once again. Lastly they again reverse it, sew it up - and it is ready for
fresh wine. Because no bacteria from the old batch remains, there is no
danger of rapid fermentation destroying both new wine and old wineskin.


 There is an analogy here as it relates to revivals, that some miss. They
say - “Oh - if only we had it like in the olden days!” “No!” That's an
*old*wineskin. If we put a new revival in it, the spiritual
fermentation will
cause serious problems. Get rid of *all* bacteria from the last revival.
Have a renewed or refreshened wineskin. Then - the next move of God can
safely be received. J.A.Watt

.


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