Luke 5:36

ἀπὸ ἱματ. καιν. σχίσας. אBDL, Ti[114] W.H[115] &c. σχίσει אBCDL. συμφωνήσει אABC.

[114] Ti. Tischendorf.
[115] W.H. Westcott and Hort.

36. ἔλεγεν δὲ καί. St Luke uses the phrase to introduce some fresh development or illustration of the subject. See Leviticus 13:54; Leviticus 14:12; Leviticus 16:1; Leviticus 18:1. Here our Lord’s remarks bear on the question just discussed, Moses had only appointed one annual fast—the Great Day of Atonement. The two weekly fasts of the Pharisees were mere ceremonial surplusage, belonging to their “hedge around the law.”

οὐδεὶς ἐπίβλημα�. ‘No one rending a patch from a new garment putteth it upon an old garment.’ The word σχίσας ‘rending’ though omitted in our version is found in אABDL. Our Lord delighted in using these homely metaphors which brought the truth within the comprehension of His humblest hearers. St Matthew (Matthew 9:16) has ‘a patch of unteazled cloth.’ To tear a piece out of a new garment in order to patch an old one is a folly never committed literally, but a very common religious and theological process.

ἱμάτιον παλαιόν. The Levitic dispensation which was already παλαιούμενον καὶ γηράσκον (Hebrews 8:13). The old garment of externalism could not be patched up by tearing pieces out of the new garment of spiritual service.

εἰ δὲ μήγε. This collocation occurs five times in this Gospel, and in Matthew 6:1; 2 Corinthians 11:16.

καὶ τὸ καινὸν σχίσει. ‘He will both rend the new.’ The inferior readings adopted by the E. V. make us lose sight of the fact that there is a treble mischief implied, namely, (1) the rending of the new to patch the old; (2) the incongruity of the mixture; (3) the increase of the rent of the old. The latter is mentioned only by St Matthew, but is implied by the bursten skins of the next similitude. Our Lord is referring to the proposal to enforce the ascetic leanings of the forerunner, and the Pharisaic regulations which had become a parasitic growth on the old dispensation, upon the glad simplicity of the new dispensation. To act thus, was much the same thing as using the Gospel by way of a mere adjunct to—a mere purple patch upon—the old garment of the Law. The teaching of Christ was a new and seamless robe which would only be spoilt by being rent. It was impossible to tear a few doctrines and precepts from Christianity, and use them as ornaments and improvements of Mosaism. If this were attempted (1) the Gospel would be maimed by the rending from its entirety; (2) the contrast between the new and the old system would be made more glaring; (3) the decay of the evanescent institutions would only be violently accelerated. Notice how distinctly these comparisons imply the ultimate abrogation of the Law.

οὐ συμφωνήσει. ‘Will not agree.’