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Mark

About this book
Chapter 2

1 Now after some days, when he returned to Capernaum, the news spread that he was at home. 2 So many gathered that there was no longer any room, not even by the door, and he preached the word to them. 3 Some people came bringing to him a paralytic, carried by four of them. 4 When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on. 5 When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” 6 Now some of the experts in the law were sitting there, turning these things over in their minds: 7 “Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone?” 8 Now immediately, when Jesus realized in his spirit that they were contemplating such thoughts, he said to them, “Why are you thinking such things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 10 But so that you may know that the Son of Man has authority on earth to forgive sins,”—he said to the paralytic—⁠ 11 “I tell you, stand up, take your stretcher, and go home.” 12 And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!” 13 Jesus went out again by the sea. The whole crowd came to him, and he taught them. 14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. “Follow me,” he said to him. And he got up and followed him. 15 As Jesus was having a meal in Levi’s home, many tax collectors and sinners were eating with Jesus and his disciples, for there were many who followed him. 16 When the experts in the law and the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?”⁠ 17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. I have not come to call the righteous, but sinners.” 18 Now John’s disciples and the Pharisees were fasting. So they came to Jesus and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”⁠ 19 Jesus said to them, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them they do not fast.⁠ 20 But the days are coming when the bridegroom will be taken from them, and at that time they will fast.⁠ 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.”⁠ 23 Jesus was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat as they made their way. 24 So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?” 25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry— 26 how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?” 27 Then he said to them, “The Sabbath was made for people, not people for the Sabbath.⁠ 28 For this reason the Son of Man is lord even of the Sabbath.”

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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