CHAPTER 5
One day as Jesus was standing by the Lake of Gennesaret, the people were crowding around him and listening to the word of God. He saw at the water’s edge two boats, left there by the fishermen, who were washing their nets. Luke 5:1-2
Luke opens this chapter with Jesus standing by the Lake of Gennasaret. We know this as the Sea of Galilee, or as it is called today Lake Kinneret. Today’s name is taken from the ancient harp or kinor. The sea has a definite harp shape about it. It is a fresh water lake as we have said and is about 8 miles (13 km.) wide and 13 miles long (21 km.).
At this point in his ministry Jesus was attracting very large crowds. We learn from Mark 3:8, “…many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon.” It seems that many were from Jerusalem, which was about one-hundred miles away (160 km.). Some had come from Idumea, far in the south country, perhaps as much as 200 miles (321 km.). Others had come from across the Jordan and from the areas of ancient Phoenicia. Clearly, the people were crowding in on Jesus and he desired to get a little space between himself and the crowds.
Jesus spied two boats at the water’s edge. These were fishing boats and we now know quite a bit about their size and construction. Some years back, a picture of such a boat was found on a mosaic floor at Magdala on the western shore. Then in 1986, during a severe drought, and a time when the sea was at its lowest point, the well preserved remains of such a fishing boat were found near Kibbutz Ginnosar. The waterlogged remains were carefully preserved and are on display today at the kibbutz. This boat measures 27 feet (8.2 m.) in length and 7 feet, 7 inches (2.3 m.) in width and 4 feet (1.25 m.) in depth. The remains were dated between 100 BC and AD 70, which would have fit well into the time of Jesus. The boat had a sail as was common in fishing boats and was propelled by four oars, two on each side (plus steering oars). It probably required a crew of five, and that it was likely designed for net fishing and thus had a deck on its aft part.1
We are told here that the fishermen, who had obviously fished all night, were now washing their nets. When we lived along the Sea of Galilee I developed a friendship with Mendel Nun. His last name in Hebrew means “fish.” Mendel was not only a life-long fisherman but was the resident expert on fishing in New Testament times. He says, “the process of washing a net in the morning is specific to the trammel net.” 2 The trammel net was complicated, consisting of three layers where fish were trapped. The net had to be cleaned, repaired and dried each morning. Galilee fishermen had other nets including the seine and the much smaller cast net.
“He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat” (5:3 ). The impression we get from the Synoptic Gospels is that Jesus was meeting Simon and the others for the very first time. This was not the case. His call for them to become disciples seemed to have come over a period of time. The Gospel of John makes clear that Jesus was introduced to several of the disciples (including Simon) while he ministered briefly along the Jordan River, in the area of Judea where John the Baptist was working (Jn. 1:35-43). Some have taught that Jesus, as a total stranger, called these men and that they immediately left their prosperous fishing business and followed him. It appears that Jesus gave them some time to become acquainted with him before he called them to full-time discipleship.
With this background in mind it is entirely possible that Jesus specifically chose the boat that belonged to Simon, since they were already acquainted. From that “floating pulpit” Jesus began to teach. In those days the rabbis assumed the sitting position to teach.3
Wiersbe points out that Jesus first said “Thrust out a little” and then later he would command, “Launch out into the deep.” 4 Jesus often lets us get our feet wet in the shallow water before he commands us to go into the deep water.
Jesus was resorting to an open-air pulpit, no doubt because the synagogues were already becoming dangerous places for him. Commentators have pointed out how the lake shore must have provided wonderful acoustics and made a sort of amphitheater.5 From that location on the lake the prevailing westerly winds would have carried his voice a great distance to hundreds and perhaps thousands of people on the shore.
THE MIRACULOUS CATCH OF FISH
When he had finished speaking, he said to Simon, “Put out into deep water, and let down the nets for a catch.” Luke 5:4
We cannot out-give Jesus. When he makes use of our little lives or our scrawny possessions, he has a grand way of making compensation to us. This command must have sounded like crazy talk to a bunch of weary fishermen. They all knew that net fishing could be done only at night because in the daytime fish could see the fabric netting. Only centuries later (1960s) would synthetic fabrics be invented that fish could not see, and only then could net fishing be done in the daytime.6
The command, “Put out into deep water” or “Launch out into the deep” has been the watchword for many church enterprises over the centuries. There is a real sense in which this is a pertinent message still for lethargic Christians and churches. Out in the deep is where the big fish are and where we need to be if we are serious fishers for souls.
Jesus’ command may have sounded impossible but it was to be done. “The story is told that when Wellington once gave a command to one of his generals, he answered that it was impossible to execute the command. Wellington told him, ‘You go ahead and do it, because I don’t give impossible commands.’” 7
“Simon answered, ‘Master, we’ve worked hard all night and haven’t caught anything. But because you say so, I will let down the nets’” (5:5). The fishermen were no doubt exhausted after a hard night at their job. Nun says that these heavy fishing nets could be hauled up and lowered some fifteen times during a night, and that routinely night fishermen would be dealing with approximately 50 to 100 kilos (100-200 pounds) of fish. Fishermen would often attempt to scare fish into the nets by making much noise and turbulence in the water.8 On one occasion I heard these noises while trying to sleep at the lake side.
It is interesting that Simon addresses Jesus as Master. This is the Greek word Epistata, and it is only used by Luke in the New Testament. It has the meaning of one who is placed over another.9 The other gospels traditionally use words like “Rabbi” or “Teacher” when addressing Jesus.
“When they had done so, they caught such a large number of fish that their nets began to break” (5:6). Clearly this catch was abnormal and miraculous. The disciples were likely fishing at the “old fishing hole” near Tabgha. The net fish they were after was the Musht, known today as the Tilapia Galilea. This variety of fish today is popularly known as St. Peter’s Fish and is a delicacy offered in many restaurants around the lake. These were tropical fish that had somehow gotten in the lake. In the cooler months of the year Tilapia would gather in great numbers at the warm springs of Tabgha on the northwestern coast.10 The fishermen would gather there too. The catch was so great that day that the nets were beginning to break.
Some commentators have tried to tie this miraculous catch with the one at the end of John’s Gospel in chapter 21. However, the differences are many and great.11 This event must stand alone on its own merit.
Also, many commentators have offered their ideas of how Jesus could know where the fish were. Perhaps he could see them accumulating from his position on the bank. Utley probably has the best thought on this. He says, “Jesus, being Lord of all creation, understood well the habits of fish and could control them (cf. Matt. 17:27).” 12
“So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink” (5:7). It seems that Simon, Andrew, James and John were in partnership with their fishing business.13 It was only natural to call in the partners, who were undoubtedly close by with their boat. Fortunately, or unfortunately, both boats became so full that they were about to sink.
I remember a fishing trip I once had with our eldest son, who was pretty young at the time. We happened upon a spot in the river where the White Bass were running that day. It seemed that with every cast we were bringing in fish. Soon the bottom of the boat was covered with them. That night our son had nightmares of fish jumping in the boat and filling it until the boat was about to sink.
DECISION TIME
When Simon Peter saw this, he fell at Jesus’ knees and said, “Go away from me, Lord; I am a sinful man!” Luke 5:8
Bock says, “In catching fish, Jesus has caught Simon Peter…The response is instantaneous and total.” 14 Peter’s response reminds us of Isaiah’s word: “‘Woe to me!’ I cried. ‘I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty’” (Isa. 6:5). It is amazing how the eyes of this fisherman have turned away from the greatest catch of fish in his life and are now focused upon Jesus and him only.
“For he and all his companions were astonished at the catch of fish they had taken, and so were James and John, the sons of Zebedee, Simon’s partners. Then Jesus said to Simon, ‘Don’t be afraid; from now on you will fish for people’” (5:9-10). It appears that Peter had some companions with him in addition to James and John. It is possible that some of these were future disciples of Jesus. As we have mentioned, most of these men had a previous exposure to Jesus. They were interested and attracted to him. Now, nothing would ever be the same for them again. They would become his full-fledged disciples. They would all abandon the greatest catch of their lives and become fishermen for the Master. In just a few months Simon Peter would bring in one of the greatest catches in history as he won 3,000 souls to the Lord by his preaching on the Day of Pentecost.
“So they pulled their boats up on shore, left everything and followed him” (5:11). As we have said, Peter, Andrew, James and John were probably involved in a fishing cooperative. The Bible makes clear that this cooperative had fishing boats and even hired men (Mk. 1:20). Regular fishermen made a better-than-average income, 15 and a fishing cooperative like this one must have been quite profitable. These men left it all. It does not appear that they even looked back at the most astounding catch they had ever seen.
HEALING OF A MAN WITH LEPROSY
While Jesus was in one of the towns, a man came along who was covered with leprosy. When he saw Jesus, he fell with his face to the ground and begged him, “Lord, if you are willing, you can make me clean.” Luke 5:12
Leprosy was a terrible disease that afflicted many in the ancient Near East. Bock thinks the best parallel to this plague today is AIDS.16 Leprosy was a contagious disease so the Bible made many requirements in regard to dealing with it. The regulations concerning this dreaded disease are found in Leviticus 13:1-46; and 14:1-32 (cf. Num. 5:2-4). The primary defense against this disease in the ancient world was quarantine (Lev. 13:46).17 Lepers were under strict orders to stay away from others and to warn those who approached them. They had to cover their faces and cry “unclean.”
The malady of Leprosy included a number of skin diseases. The most severe forms disfigured the individual and often caused the loss of fingers and toes after a time. People not only feared lepers, but some despised them.
Wiersbe says: “Leprosy was used by Isaiah as a picture of sin (Isa. 1:4-6)…Like sin, leprosy is deeper than the skin (Lev. 13:3) and cannot be helped by mere ‘surface’ measures (see Jer. 6:14). Like sin, leprosy spreads (Lev. 13:7-8), and as it spreads, it defiles (Lev. 13:44-45).” 18
This disease was debilitating physically and emotionally. We can only imagine the emotional and psychological pain involved in husbands or wives being permanently separated from each other, their families and friends, or children separated from their parents. There could be no hugging or even touching. Those who brought food to these unfortunates were obligated to keep their distance. Of course, the Leper was cut off from the temple and from the assemblies of God’s people. However, this poor leper had one important thing going for him. He really believed that Jesus could make him whole. It took real faith for him to come close to Jesus for this was forbidden by law.
“Jesus reached out his hand and touched the man. ‘I am willing,’ he said. ‘Be clean!’ And immediately the leprosy left him” (5:13). McGee exclaims, “Can you imagine what it must have meant to him to have the touch of Christ’s hand upon him?” 19 People had shunned him and fled from him. Probably no one had touched him in years. Then, can we imagine how the man felt as the awful effects of his leprosy simply faded away!
Wiersbe comments: “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 Pet. 2:24).” 20
“Then Jesus ordered him, ‘Don’t tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them’” (5:14). It is strange that Jesus commands this man to be quiet. He does this on several occasions in the gospels. We can only guess at the reasons for this reticence. On the surface it seems to frustrate the declaration of the kingdom message. Perhaps Jesus did not want the message to raise the ire of the Roman occupation. It may be that he wished to protect his identity from false or premature understandings. The commentator James Edwards referred to this action of Jesus as the “Messianic Secret.” 21
The Lord ordered the cured man to go straight to the priests and offer the sacrifices required for the healing of leprosy. The priesthood functioned like a board of health for the Jewish people. It was necessary for this man to go through the priestly channel in order to be fully reinstated in the community.22 As he went through this channel he would also be a testimony to them. Certainly, few people got an instant cure from leprosy.
“Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. But Jesus often withdrew to lonely places and prayed” (5:15-16). Here we learn that the news of the healing spread. In Mark 1:45, we are told why. The man did not follow Jesus’ orders. Instead he went out and told the news all over the place. As a result, Jesus was no longer able to minister in public places but had to confine himself to the country settings. Still, crowds of people came to him. Despite the pressing crowds, Jesus continued to keep his heavenly appointments of prayer. Utley says “…if Jesus needed to get away and pray to face life, how much more do we!” 23
A PARALYTIC IS HEALED
One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal the sick. Luke 5:17
People had come from afar to hear Jesus as we have mentioned. Luke also makes clear that the Pharisees and teachers of the law (scribes) were present. No doubt this was not by accident. The Sanhedrin in Jerusalem was by this time greatly interested in Jesus. They had probably sent their spies to listen to him in order that a death sentence could be formulated against him.
Since this is the first mention of these two groups in Luke, it would be good if we understood a little about them. The Pharisees came into being during the Maccabean period of Jewish history. They felt that God gave Moses much wisdom that was not recorded in the Torah (written law). This was passed down in the so-called Oral Law and this tradition became extremely important to the Jews. It was passed down eventually in the Talmud. This group survived the temple destruction in AD 70 and made up the spiritual fatherhood of modern Judaism.24
The teachers of the law mentioned here is a reference to the scribes. We see evidence of this group in the Books of Ezra and Nehemiah (Ezra 7:10-12; Neh. 8:1, 4, 9, & 13). They were looked upon as the official teachers of the day. Unfortunately, by their many added traditions they obscured much of the original law. The scribes were also called lawyers, and the titles were interchangeable (Matt. 22:35; Mk. 12:28; Lk. 20:39).25
By the efforts of these, the law became muddled and difficult for the average person. Barclay explains how this happened:
The commandment says, “Remember the Sabbath day to keep it holy;” and then goes on to lay it down that on the Sabbath no work must be done (Exodus 20:8-11). But the Jews asked, “What is work?” and went on to define it under thirty-nine different heads which they called “Fathers of Work.” Even that was not enough. Each of these heads was greatly sub-divided. Thousands of rules and regulations began to emerge. These were called the Oral Law, and they began to be set even above the Ten Commandments….So for a tailor to leave a pin or needle in his robe on the Sabbath was to break the law and to sin; to pick up a stone big enough to fling at a bird on the Sabbath was to sin. Goodness became identified with these endless rules and regulations. 26
We note that on this particular day the power of the Lord was present to heal. This implies that at some times the power of the Lord was not present. We remember that in his ministry at Nazareth Jesus was not able to do many miracles. Even today in our meetings there are times when the Lord seems to be especially present and it is much easier to see miracles happen at these times.
“Some men came carrying a paralyzed man on a mat and tried to take him into the house to lay him before Jesus. When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus” (5:18-19). As we mentioned, Peter’s house was quite small by today’s standards. Keener estimates that the average Capernaum home could have accommodated only about fifty standing persons, since the span of the largest homes was only about eighteen feet (5 m.).27 It was undoubtedly packed by all the crowd present. When the men came carrying the paralyzed man there was absolutely no way for them to enter the house, so they opted for the roof.
Reconstructed examples of these ancient houses can be seen today in the city of Katzrin on the Golan Heights. I have studied these houses on several occasions. In those days many houses could be accessed by exterior steps. The roofs were usually flat and were constructed with wooden beams laid from wall to wall. The small spaces between beams were then packed with brushwood and covered over tightly with clay to seal them from winter rains.28 At some sites today one can still see the large stone rollers that were used to pack down the clay and make a watertight seal. The roof was a place for rest and even for sleeping in the summer months. We see in Deuteronomy 22:8, that it was necessary to build a parapet around the roof lest some person might accidentally fall off or sleep-walk to his or her death. The roof could be used for many other enterprises such as drying fruit or even praying as we see in Acts 10:9.
Once on the roof, it seemed that there was still no solution to their dilemma. Perhaps in a flash of inspiration they decided to make a large hole in the roof and let their friend down to Jesus. If they were on the main roof itself their frantic efforts would have made an awful mess for those folks below, including Jesus. We can imagine the people below being suddenly showered and covered with dirt and brush. We can also imagine the ire of the owner, perhaps emotional Peter himself, watching his roof being destroyed.
Likely this whole episode took place on the less problematic roof of the courtyard. That area would have been much more conducive to accommodating the large crowd that had assembled and was listening to Jesus preach. Some scholars actually suggest that the incident may have occurred in the courtyard.29 The fact that verse 19 mentions the men removing the tiles (Gk. keramos) to let their friend down also seems to speak of the courtyard and not the house. Normally the main roofs were not made of tiles.
These courtyards, which adjoined the house, were often partially covered to shield occupants from the hot Mediterranean sun. Thus, such an act as we see here would not have threatened the structural integrity of the main dwelling. In the courtyard the people (and Jesus himself) could have probably watched this faith drama unfold with a lot of interest and excitement.
IRE OF THE PHARISEES
When Jesus saw their faith, he said, “Friend, your sins are forgiven.” The Pharisees and the teachers of the law began thinking to themselves, “Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?” Luke 5:20-21
Despite the rather rude interruption to his teaching, Jesus was obviously pleased with this great expression of faith. It was not the faith of the lame man, but the faith of his friends that drove them to such an extreme action. Sometimes when we are weak our friends can have faith for us. This is especially true when we are sick and need the visits and prayers of our healthy friends (Matt. 25:36).
Here Jesus makes a shocking statement that was especially troubling for the Pharisees and other of the religious leaders. Jesus told the man his sins were forgiven. In those days many people felt that sickness was connected with a person’s sin. Rabbi Alexandri once said in the name of Rabbi Hiyya b. Abba, that “a sick man does not recover from his sickness until all his sins are forgiven him” (Nedarim 41a).30
The Pharisees and others had it right when they said that God alone was able to forgive sin. “Their error was in failing to see that God was right there among them in the person of Jesus.” 31
“Jesus knew what they were thinking and asked, ‘Why are you thinking these things in your hearts?’ Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk?’” (5:22-23). It is clear that Jesus could read the thoughts of the Pharisees and scribes. It was an easy thing for Jesus to say “Your sins are forgiven.” In fact, we could say the same thing today and there would be no way for anyone to prove us wrong. However, in Jesus’ case the sins of the man were forgiven. It was much more difficult for one to say “Get up and walk.”
“But I want you to know that the Son of Man has authority on earth to forgive sins. So he said to the paralyzed man, ‘I tell you, get up, take your mat and go home.’ Immediately he stood up in front of them, took what he had been lying on and went home praising God” (5:24-25). For the first time, Luke uses the important title “Son of Man.” It was Jesus’ favorite self-designation and was used in the gospels over eighty times.32 The expression can be seen many times in the Book of Ezekiel and in that book it simply meant “human being.” However, in the Book of Daniel it carries the important connotation of deity (Dan. 7:13-14; cf. 1 Jn. 4:1-3). Apparently Jesus chose this title because it did not carry any militaristic and nationalistic connotations. 33
“Everyone was amazed and gave praise to God. They were filled with awe and said, ‘We have seen remarkable things today’” (5:26). Can we even imagine the thrill of seeing the paralyzed man rise up under his own power, shoulder his bed, and walk out perfectly healed! Bengel comments: “The bed had borne the man; now the man shall bear
the bed!” 34
THE CALLING OF LEVI
After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. “Follow me,” Jesus said to him, and Levi got up, left everything and followed him. Luke 5:27-28
At this point Jesus was probably on the main road from Capernaum toward Bethsaida (Via Maris). This was the road that ran from the territory of Herod Philip east of the Jordan into the area of Herod Antipas west of the Jordan. It was a logical place for a tax collector’s booth. Commentators generally do not see this tax booth as belonging to the Roman taxation system but rather to that of Herod Antipas.35
Barclay says, “…there were all kinds of duties. A tax was payable for using the main roads, the harbors, the markets. A tax was payable on a cart, on each wheel of it, and on the animal which drew it. There was purchase tax on certain articles, and there were import and export duties.” 36 It has been thought by some that there was even a tax on fish that were caught in the lake.
Tax collectors made good money. According to the tax farming system, the collector made a bid to collect taxes in a given area. If his bid was accepted he was allowed to keep all extra money he could raise in excess of his bid. The system lent itself to corruption. Thus, tax collectors were despised and barred from the synagogue.37
Levi possibly had heard Jesus teaching since he was very close to Capernaum and the headquarters of the Master. Nevertheless, the sacrifice he made that day was decisive and costly. Tax collectors were normally quite wealthy and it appears that Levi simply got up and walked away from his wealth and his position. Keener says that in such a case he was not likely to get his job back after deserting it.38 Levi, the tax collector, is also known as Matthew, which means “gift of God.” 39 Matthew certainly became a gift of God to the church as he later penned his gospel by that name.
“Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them” (5:29). It was John Wesley who once said, “No man ever went to Heaven alone, he must either find friends or make them.” 40 Levi apparently had many tax collector friends, even if they were some of the worst scoundrels in the land. Guzik says, “The church is the only group in the world where you have to be unqualified before you can join it.” 41
Levi invited all these rascals to a great banquet so that he could introduce them to Jesus. Obviously, there were other people present, including some religious leaders. Utley says of this assembly: “…In the Near East others who were not invited to the meal could come in to the dining area and stand around the walls or at the door or windows and listen to the conversation…” 42
“But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, ‘Why do you eat and drink with tax collectors and sinners?’” (5:30). In those days when a person had table fellowship with another person it indicated intimate relations. 43 The Pharisees were puzzled at how Jesus could have such close fellowship with sinners. Thus, they were murmuring and complaining. It is interesting that the Greek word used for complained (egogguzon) is a word describing Israel’s grumbling in the wilderness in Numbers 14:26-35 [LXX].44
It is tragic that still in our churches today we are often suspicious of outsiders and are hesitant to take them into close fellowship. We often forget that we ourselves were once strangers and pilgrims looking for help and friendship. The church often thinks that it has to be separate to be pure. Jesus does not see things this way. “Jesus views people in terms of what God could make them into, rather than pigeonholing them into who they currently are.” 45
“Jesus answered them, ‘It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance’” (5:31-32). Jesus is by no means excusing the Pharisees or declaring them spiritually healthy. They were the sickest of all but were unwilling to admit their sickness. How true it is that Jesus comes to those who admit their need. Jesus has come to call all people to repentance. We have already dealt with this important subject in the comments concerning Luke 3:3.
QUESTIONS ABOUT FASTING
They said to him, “John’s disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking.’” Luke 5:33
Fasting or abstaining from some or all kinds of food and drink has been a religious practice through the ages. Originally the Jewish people had one fast day during the year and that was the Day of Atonement. Even today this is a fast from all food and water for a whole night and day. The Pharisees added extra weekly fasts on Monday and Thursday to this schedule.46 Barclay says, “The orthodox Jews had an idea – not yet altogether dead – that a man was not being religious unless he was being uncomfortable…” 47 “Jesus’ disciples were too cheerful. They did not practice mournful fasts and this puzzled some.” 48
Actually, the Pharisees were not to be pleased regardless of what Jesus did or did not do. Later in 7:33-34, Jesus will note how they ridiculed John the Baptist and said he had a demon because he had an austere lifestyle. Then they turned around and ridiculed Jesus saying that he was a glutton and a drunkard.
“Jesus answered, ‘Can you make the friends of the bridegroom fast while he is with them? But the time will come when the bridegroom will be taken from them; in those days they will fast’” (5:34-35). Jesus pictured himself as the bridegroom and his disciples as friends of the bridegroom. Judaism did not have an image of the Messiah as bridegroom but such imagery became plentiful in the New Testament (Matt. 25:1; Lk. 12:35-36; Eph. 5:22-27; Rev. 19:7; 21:2).49 As long as the bridegroom was with the friends it was to be a time of rejoicing. Jesus knew he would be taken away from the disciples and then they would fast.
In Israel it was forbidden to engage in fasting or acts of mourning during a wedding feast. 50 Guzik says: “A wedding feast was the most vivid picture of joy and happiness in that culture. During the weeklong wedding feast it was understood that joy was more important than conformity to religious rituals. If any ceremonial observance would detract from the joy of a wedding feast, it was not required. Jesus says that his followers should have this kind of happiness…” 51
Passages like Matthew 6:16-18; Acts 13:1-3; 14:23; 1 Cor. 7:5; and 2 Cor. 11:27 seem to indicate that fasting was practiced in the early church.52 Generally in the New Testament fasting is not overly emphasized. As time went on in Christendom, numerous fast days were added but this was not the original practice.
PATCHING UP OLD RELIGION
He told them this parable: “No one tears a piece out of a new garment to patch an old one. Otherwise, they will have torn the new garment, and the patch from the new will not match the old.” Luke 5:36
Barclay says, “There is in religious people a kind of passion for the old. Nothing moves more slowly than a church…” 53 Perhaps George Verwer summed it up well in his paraphrase of the hymn Onward Christ Soldiers:
Like a mighty tortoise
Moves the church of God.
Brothers we are treading,
Where we’ve often trod… 54
Even in modern times we are not too open to new ideas. Barclay tells this story regarding General Booth, founder of the Salvation Army:
Once on a world tour Rudyard Kipling saw General Booth come aboard the ship. He came aboard to the beating of tambourines which Kipling’s orthodox soul resented. Kipling got to know the General and told him how he disliked tambourines and all their kindred. Booth looked at him. “Young man,” he said, “if I thought I could win one more soul for Christ by standing on my head and beating a tambourine with my feet I would learn how to do it.” 55
What Jesus introduced into the world was sparkling new and incredibly effective. There was no way it could be mixed with the old forms of religion. Jesus surely did not come to patch up old religion. He pictured the folly of such a program like that of cutting a patch from a new garment and putting that new material on an old garment. Of course, when the old garment was washed the patch would shrink ruining the old garment. It would be ruined as well as the new garment. Wiersbe says, “…Many people have a ‘patchwork’ religion of their own making, instead of trusting Christ for the robe of salvation that he gives by grace.” 56
“And no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins; the wine will run out and the wineskins will be ruined. No, new wine must be poured into new wineskins” (5:37-38). In that day before plastic bottles people put liquids in animal skins. The process went like this: “The skin is removed from the animal by drawing it over the body from the neck downward, half the skin on each of the limbs being also retained. It is then tanned, the hair cut close, turned inside out, and has all the openings save one closed with cords, when it is ready for use.” 57
Such a container was quite handy for travel. It would not break against a rock like pottery vessels and it was easy to carry and handle. However, the wineskin had one big problem. As the skin aged it lost its resiliency. If new wine was poured into an old wineskin there would be trouble. The fermenting new wine would burst the old stiff wineskin and both the skin and the wine would be lost. Thus, new wine always had to be poured into new wineskins.
This parable has a great message for religion. Old religion can become like an old wineskin. It is good, but no longer flexible. This was the case with Judaism. It could not accommodate the teachings of Jesus or the church and soon there was a rift.
The same process goes on in the church. When the church gets too stiff and staid it can no longer receive any new ideas. Meyer says, “Let us not cling to the broken bottle-skins of the past, whether they be out-worn ceremonies, creeds or formulations of truth. Let the ferment of each great religious movement and new era express itself in its own way.” 58 This does not mean that basic doctrines are abandoned but that they are expressed in new words and practices. The new wineskins can then hold the bubbling new wine that will bring refreshment to millions.
A good and recent example of this is the Holy Spirit movement of last century. Because it was new, many churches fought it, along with its expressions of speaking in tongues and miracles. They fought it to their own detriment, demise or even death. Other churches opened their hearts to accept all that the Spirit was doing and great blessing resulted. Even the Roman Catholic Church opened its doors to the Holy Spirit movement in 1967 and multiplied millions of their people received great blessing.
“And no one after drinking old wine wants the new, for they say, ‘The old is better’” (5:39). The Pharisees were happy with their old wine and they rejected the new. This put them in an eternal conflict with the heaven appointed Son of Man.59 It caused Israel to miss their own Messiah and led them into centuries of suffering.