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Luke

About this book
Chapter 5

1 Now Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around him to hear the word of God. 2 He saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 3 He got into one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then Jesus sat down and taught the crowds from the boat. 4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower your nets for a catch.” 5 Simon answered, “Master, we worked hard all night and caught nothing! But at your word I will lower the nets.” 6 When they had done this, they caught so many fish that their nets started to tear. 7 So they motioned to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!” 9 For Peter and all who were with him were astonished at the catch of fish that they had taken, 10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people!” 11 So when they had brought their boats to shore, they left everything and followed him. 12 While Jesus was in one of the towns, a man came to him who was covered with leprosy. When he saw Jesus, he bowed down with his face to the ground and begged him, “Lord, if you are willing, you can make me clean.” 13 So he stretched out his hand and touched him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 14 Then he ordered the man to tell no one, but commanded him, “Go and show yourself to a priest, and bring the offering for your cleansing, as Moses commanded, as a testimony to them.” 15 But the news about him spread even more, and large crowds were gathering together to hear him and to be healed of their illnesses. 16 Yet Jesus himself frequently withdrew to the wilderness and prayed. 17 Now on one of those days, while he was teaching, there were Pharisees and teachers of the law sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), and the power of the Lord was with him to heal.⁠ 18 Just then some men showed up, carrying a paralyzed man on a stretcher. They were trying to bring him in and place him before Jesus. 19 But since they found no way to carry him in because of the crowd, they went up on the roof and let him down on the stretcher through the roof tiles right in front of Jesus. 20 When Jesus saw their faith, he said, “Friend, your sins are forgiven.” 21 Then the experts in the law and the Pharisees began to think to themselves, “Who is this man who is uttering blasphemies? Who can forgive sins but God alone?” 22 When Jesus perceived their hostile thoughts, he said to them, “Why are you raising objections within yourselves? 23 Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 24 But so that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralyzed man—“I tell you, stand up, take your stretcher and go home.” 25 Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God. 26 Then astonishment seized them all, and they glorified God. They were filled with awe, saying, “We have seen incredible things today.” 27 After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. “Follow me,” he said to him. 28 And he got up and followed him, leaving everything behind. 29 Then Levi gave a great banquet in his house for Jesus, and there was a large crowd of tax collectors and others sitting at the table with them. 30 But the Pharisees and their experts in the law complained to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 31 Jesus answered them, “Those who are well don’t need a physician, but those who are sick do. 32 I have not come to call the righteous, but sinners to repentance.” 33 Then they said to him, “John’s disciples frequently fast and pray,⁠ and so do the disciples of the Pharisees, but yours continue to eat and drink.” 34 So Jesus said to them, “You cannot make the wedding guests fast while the bridegroom is with them, can you? 35 But those days are coming, and when the bridegroom is taken from them, at that time they will fast.” 36 He also told them a parable: “No one tears a patch from a new garment and sews it on an old garment. If he does, he will have torn the new, and the piece from the new will not match the old. 37 And no one pours new wine into old wineskins. If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 38 Instead new wine must be poured into new wineskins. 39 No one after drinking old wine wants the new,⁠ for he says, ‘The old is good enough.’”⁠

Texts in conversation

Compare Mark 2:21 and Luke 5:39 and Gospel of Thomas 47

New Testament · Nag Hammadi

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Summary

In Luke, a saying about preferring old wine follows the patch and wineskin sayings found in Mark. The Gospel of Thomas also has this added saying, but puts it first and reverses the order of the whole group.

Passages

Mark 2:21

New Testament
21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 22 And no one pours new wine into old wineskins; otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.”
60–75 CE (scholarly estimate) Read in Mark

Luke 5:39

New Testament
36 He also told them a parable: “No one tears a patch from a new garment and sews it on an old garment. If he does, he will have torn the new, and the piece from the new will not match the old. 37 And no one pours new wine into old wineskins. If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 38 Instead new wine must be poured into new wineskins. 39 No one after drinking old wine wants the new, for he says, ‘The old is good enough.’”
75–85 CE (scholarly estimate) Read in Luke

Gospel of Thomas 47

Nag Hammadi
46 Jesus said, “From Adam to John the Baptist, among those born of women, no one is greater than John the Baptist so that his eyes should not be averted. Yet I have said that whoever among you will become a child will know the kingdom and will become greater than John.” 47 Jesus said, “It is impossible for a man to mount two horses or to stretch two bows; and it is impossible for a servant to serve two masters, for he will honor the one and treat the other contemptuously. No person drinks old wine and immediately desires to drink new wine. New wine is not put into old wineskins, or they might burst; and old wine is not put into a new wineskin, or it might spoil. An old patch is not sewn onto a new garment, because it would tear.” 48 Jesus said, “If two make peace with each other in a single house, they will say to the mountain, ‘Move from here,’ and it will move.”
135–200 CE (scholarly estimate) Read in the Gospel of Thomas

References

“... The second half of CGT 47 contains the same two metaphors, but in reverse order, that is, moving from the metaphor of wine to the metaphor of the patch. The wording is as follows: No one drinks old wine and immediately desires to drink new wine; and they do not pour [literally, “throw”] new wine into old wineskins, lest they burst. And they do not pour old wine into a new wineskin lest it destroy it. They do not sew an old patch on a new garment, since there will be a tear. Two points strike one immediately: (1) Luke’s statement about not desiring new wine after drinking the older, preferable wine is most likely his own redactional addition. It does not fit the rest of the metaphor about new wine and old wineskins, but it does fit the whole problematic about the relation of the old and the new in salvation history that Luke first sounds in his Gospel and then works out in the early history of the church in the Acts of the Apostles. Not surprisingly, the new material is simply tacked on to the end of the pericope, the common place for adding new and somewhat extraneous material to a traditional unit. Since everything else in these verses is material of the triple tradition (i.e., coming from Mark), any attempt to invent a special L tradition simply for this last sentence looks forced, if not desperate. What would be its theological meaning as an isolated logion in the L tradition? And by what strange coincidence do both Luke and Thomas locate the isolated logion in the same unit: the combined metaphors of wine and patch? Once one grants that the final sentence in Luke 5:36–39 is a Lucan creation, its presence in Thomas inevitably leads to the conclusion that Thomas knew at least the Lucan form of the pericope. As we have seen already and shall see again later, this is not the only time in the CGT that the author/compiler shows a preference for Luke within the triple tradition. (2) Once we conclude that Thomas is working with the Lucan form of the double metaphors, we see that his procedure of taking up the metaphors in reverse order is thoroughgoing and complete: first the saying about preferring the old wine, next the saying about not pouring new wine into old wineskins, and finally the saying about the patch. ...”
John P. Meier, A Marginal Jew: Rethinking the Historical Jesus (New Haven, CT: Yale University Press, 2016), 5:107–108.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Mark 2:21 and Luke 5:39 and Gospel of Thomas 47

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