1On one occasion, while Jesus was standing by the Lake of Gennesaret with the crowd pressing in on Him to hear the word of God,
2He saw two boats at the edge of the lake. The fishermen had left them and were washing their nets.
3Jesus got into the boat belonging to Simon and asked him to put out a little from shore. And sitting down, He taught the people from the boat.
4When Jesus had finished speaking, He said to Simon, “Put out into deep water and let down your nets for a catch.”
5“Master,” Simon replied, “we have worked hard all night without catching anything. But because You say so, I will let down the nets.”
6When they had done so, they caught such a large number of fish that their nets began to tear.
7So they signaled to 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.
8When Simon Peter saw this, he fell at Jesus’ knees. “Go away from me, Lord,” he said, “for I am a sinful man.”
9For he and his companions were astonished at the catch of fish they had taken,
10and so were his partners James and John, the sons of Zebedee. “Do not be afraid,” Jesus said to Simon. “From now on you will catch men.”
11And when they had brought their boats ashore, they left everything and followed Him.
12While Jesus was in one of the towns, a man came along who was covered with leprosy. When he saw Jesus, he fell facedown and begged Him, “Lord, if You are willing, You can make me clean.”
13Jesus reached out His hand and touched the man. “I am willing,” He said. “Be clean!” And immediately the leprosy left him.
14“Do not tell anyone,” Jesus instructed him. “But go, show yourself to the priest and present the offering Moses prescribed for your cleansing, as a testimony to them.”
15But the news about Jesus spread all the more, and great crowds came to hear Him and to be healed of their sicknesses.
16Yet He frequently withdrew to the wilderness to pray.
17One day Jesus was teaching, and the Pharisees and teachers of the law were sitting there. People had come from Jerusalem and from every village of Galilee and Judea, and the power of the Lord was present for Him to heal the sick.
18Just then some men came carrying a paralyzed man on a mat. They tried to bring him inside to set him before Jesus,
19but they could not find a way through the crowd. So 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.
20When Jesus saw their faith, He said, “Friend, your sins are forgiven.”
21But the scribes and Pharisees began thinking to themselves, “Who is this man who speaks blasphemy? Who can forgive sins but God alone?”
22Knowing what they were thinking, Jesus replied, “Why are you thinking these things in your hearts?
23Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’?
24But so that you may know that the Son of Man has authority on the earth to forgive sins…” He said to the paralytic, “I tell you, get up, pick up your mat, and go home.”
25And immediately the man stood up before them, took what he had been lying on, and went home glorifying God.
26Everyone was taken with amazement and glorified God. They were filled with awe and said, “We have seen remarkable things today.”
27After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. “Follow Me,” He told him,
28and Levi got up, left everything, and followed Him.
29Then Levi hosted a great banquet for Jesus at his house. A large crowd of tax collectors was there, along with others who were eating with them.
30But the Pharisees and their scribes complained to Jesus’ disciples, “Why do you eat and drink with tax collectors and sinners?”
31Jesus answered, “It is not the healthy who need a doctor, but the sick.
32I have not come to call the righteous, but sinners, to repentance.”
33Then they said to Him, “John’s disciples and those of the Pharisees frequently fast and pray, but Yours keep on eating and drinking.”
34Jesus replied, “Can you make the guests of the bridegroom fast while He is with them?
35But the time will come when the bridegroom will be taken from them; then they will fast.”
36He also told them a parable: “No one tears a piece of cloth from a new garment and sews it on an old one. If he does, he will tear the new garment as well, and the patch from the new will not match the old.
37And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will spill, and the wineskins will be ruined.
38Instead, new wine is poured into new wineskins.
39And no one after drinking old wine wants new, for he says, ‘The old is better.’”
Luke 5 Section and Chapter Commentary
Luke 5:1-11
Sequence Disagreement: Call of the Fishermen
Matthew and Mark place the call of the four fishermen immediately after Jesus' initial appearance in Galilee. Luke, however, positions this event much later in his narrative and presents a different, more elaborate story involving a miraculous catch of fish, indicating a distinct ordering and elaboration of the narrative.
Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip
Luke's Creative Handling of Markan Material
Luke's treatment of Markan stories, such as the rejection at Nazareth (Luke 4 vs. Mark 6) and the call of the disciples (Luke 5 vs. Mark 1), shows significant creative adaptation and expansion. This suggests Luke is capable of extensive literary work, including moving and embellishing material, which supports the idea that he could similarly rearrange and adapt Matthew's content.
Summarized by AI · Did Q Exist? · Moderated Discussion · watch the clip
Luke's Expanded Call of the Disciples with Miraculous Catch
Luke's account of the call of Peter, Andrew, James, and John is significantly longer and more detailed than Matthew and Mark's versions. Luke includes the miraculous catch of fish, Peter's subsequent kneeling before Jesus, and his confession of sin, elements absent from the more concise calls in Matthew and Mark.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Luke's creative embellishment of Markan stories
Luke demonstrates significant creativity in retelling and expanding stories found in Mark's Gospel. Examples include the rejection at Nazareth, the call of the first disciples, and the anointing story. Luke's versions are considerably more detailed and elaborate, suggesting he was a gifted storyteller who developed his sources rather than simply copying them.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 15: Was Luke a Historian or a Theologian? · watch the clip
Luke 5:12-16
Matthew's Abbreviated Account of the Man with Leprosy
Matthew's account of Jesus healing the man with leprosy is significantly shorter and more abbreviated compared to Mark and Luke's versions. Matthew also places this event immediately after the Sermon on the Mount, indicating a different narrative setting than Mark's earlier placement.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Jesus' emotion when healing the leper
In Mark 1:41, some ancient manuscripts state Jesus felt "anger" when healing a leper, while the majority say "compassion." It is more probable that a scribe would change "anger" to "compassion" than vice versa. Furthermore, Matthew and Luke, who copied from Mark, omit this specific emotional descriptor in their parallel accounts, suggesting they may have encountered "anger" and chose to exclude it.
Summarized by AI · Bart D. Ehrman · YouTube · How Did Scribes Change the Gospel of Mark? · watch the clip
Luke 5:17-26
Editorial fatigue in Luke: The paralyzed man and the unmentioned house
In Mark 2:1-12, Jesus is teaching in a house, and a paralyzed man is lowered through the roof because of the crowd. Luke's parallel (Luke 5:17-26) omits the mention of Jesus being in a house, yet still describes the men climbing onto a roof and lowering the paralyzed man through the tiling. This suggests Luke copied the action from Mark without including the preceding detail of the house, indicating editorial fatigue.
Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip
Editorial fatigue in Luke's healing of the paralyzed man
In Mark's story of the paralyzed man, Jesus is teaching in a house so crowded that the man's friends must dig through the roof to lower him. Luke's parallel account omits the initial mention of Jesus being in a house but still describes the friends removing tiles from the roof. This omission of the house's context, while retaining the roof detail, suggests Luke copied from Mark and exhibited 'editorial fatigue' by not fully integrating his changes.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip
Luke 5:20-24
Jesus' Teaching: Forgiveness Without Sacrifice
Jesus' central teaching on forgiveness, as presented in the Gospels, emphasized that God would forgive sins upon repentance, without the need for sacrifices. His actions, such as disrupting the temple and forgiving the paralytic's sins, suggest an opposition to the necessity of temple sacrifices, indicating that the Son of Man had the authority to grant forgiveness directly.
Summarized by AI · Luke's Maverick Gospel · Lecture 8: Luke and Its Reversals · watch the clip
Luke 5:27-32
Mark's Centrality in the Triple Tradition
Mark is central to the 'triple tradition' (material shared by Matthew, Mark, and Luke), as it consistently shows the most parallels with the other two gospels. When comparing passages like the calling of Levi/Matthew, Mark's text often forms the core, with Matthew and Luke either agreeing with Mark or adding unique details.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 8: Why Are the Gospels So Similar | Unearthing the First Gospel · watch the clip
Luke 5 Verse Notes
Luke 5:12
Matthew and Luke Add 'Lord' in the Leprosy Story
Both Matthew and Luke's accounts of the man with leprosy include the man addressing Jesus as 'Lord' (kyrie), a term of reverence. This specific address is present in their versions but is omitted from Mark's parallel narrative.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Luke 5:15
Man with Leprosy Disobeys Jesus in Mark and Luke, but not Matthew
In Mark and Luke's accounts of the man with leprosy, after being healed, the man disobeys Jesus' command not to tell anyone and instead spreads the word. This detail, highlighting the man's proclamation of Jesus' healing, is notably absent from Matthew's version of the story.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Luke 5:16
Luke's Emphasis on Jesus Withdrawing to Pray
Luke's gospel uniquely includes the detail that Jesus would often withdraw to deserted places to pray, a characteristic theme found throughout Luke's narrative. This specific detail is present in the story of the man with leprosy but is absent from Matthew and Mark's parallel accounts.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Luke 5:24
Narrator's interruption in the healing of the paralytic
In the story of the healing of the paralytic, Mark and Luke both include an unusual narrator's comment that interrupts Jesus's speech mid-sentence. This specific and unnecessary interruption, identical in both Gospels, is a strong indicator of literary dependence, with one evangelist likely copying from the other.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip
Unfinished Sentence in the Paralytic Story
A compelling example of literary dependence among the Synoptic Gospels is found in the story of the paralyzed man. Matthew, Mark, and Luke all share an identical, grammatically unfinished sentence: 'in order that you may know that the Son of Man has authority on earth to forgive sins.' The fact that all three Gospels include this incomplete phrase, followed by Jesus addressing the paralytic, strongly suggests direct copying rather than independent oral tradition or coincidence.
Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip
Luke 5:27-28
Disagreements in the Call of Levi/Matthew
In the account of the call of Levi/Matthew, Mark and Luke agree on the name 'Levi,' while Matthew names him 'Matthew.' Additionally, Matthew inserts 'Jesus' where Mark and Luke simply state 'he went out.' These specific differences, alongside agreements, highlight patterns of borrowing and alteration among the Synoptics.
Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip
Luke 5:27
Matthew's Unique Naming of Levi as Matthew
In the story of the call of the tax collector, Matthew's gospel uniquely identifies the tax collector as 'Matthew,' whereas Mark and Luke refer to him as 'Levi.' This seemingly minor difference has significant consequences, potentially influencing the naming of Matthew's gospel itself.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Matthew's call story and authorship inference
If Matthew's Gospel were anonymous, early readers might have inferred its author from the call of the disciples. Matthew 9:9 uniquely names Matthew as the tax collector called by Jesus, whereas Mark and Luke refer to him as Levi. This distinct detail could have led to the inference that Matthew was the author.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 11: Who Wrote the Synoptic Gospels? · watch the clip
Matthew's Renaming of Levi as Matthew
In the story of Jesus calling a tax collector, Mark and Luke identify the man as Levi, son of Alphaeus. However, Matthew's account renames this character as Matthew. This unique change in Matthew's gospel could be a plausible origin for the gospel's later attribution to the disciple Matthew, as early Christians might have associated the text with the figure named within it.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 14: The Fourfold Gospel | Untangling Truth and Tradition · watch the clip
Luke 5:29-32
Jesus' Ministry Contrasted with Essene Purity
Jesus' ministry directly contradicted the Essenes' emphasis on ritual purity and separation from society. While Essenes isolated themselves to avoid contamination, Jesus actively associated with tax collectors, sinners, and prostitutes, aiming to call them to repentance. His teachings focused on moral behavior and helping those in need, rather than adherence to ritual purity for salvation.
Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus an Essene? · watch the clip
Luke 5:31
Oxyrhynchus Papyrus 1224 parallels Synoptic sayings
The Oxyrhynchus Papyrus 1224, a fragment of a lost gospel, contains sayings that closely parallel those in the canonical gospels. For example, Jesus' statement, 'The ones who are healthy have no need for a doctor,' is very familiar from the Synoptics, indicating a literary connection rather than mere oral tradition.
Summarized by AI · Bart D. Ehrman · YouTube · Think the synoptic problem is 3 gospels? Think again · watch the clip