TRV
Translation
King James Version
And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
KJV (with Strong's)
And G1161 he spake G3004 also G2532 a parable G3850 unto G4314 them G846;G3754 No man G3762 putteth G1911 a piece G1915 of a new G2537 garment G2440 upon G1909 an old G2440 G3820; if otherwise, then G1490 both G2532 the new G2537 maketh a rent G4977, and G2532 the piece G1915 that was taken out of G575 the new G2537 agreeth G4856 not G3756 with the old G3820.
Complete Jewish Bible
Then he gave them an illustration: "No one tears a piece from a new coat and puts it on an old one; if he does, not only will the new one continue to rip, but the piece from the new will not match the old.
Berean Standard Bible
He 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.
American Standard Version
And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old.
World English Bible Messianic
He also told a parable to them. “No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old.
Geneva Bible (1599)
Againe he spake also vnto them a parable, No man putteth a piece of a newe garment into an olde vesture: for then the newe renteth it, and the piece taken out of the newe, agreeth not with the olde.
Young's Literal Translation
And he spake also a simile unto them--`No one a patch of new clothing doth put on old clothing, and if otherwise, the new also doth make a rent, and with the old the patch doth not agree, that is from the new.
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In the KJVVerse 25,144 of 31,102
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Commentary on Luke 5 verses 27–39
27 ¶ And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
28 And he left all, rose up, and followed him.
29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
32 I came not to call the righteous, but sinners to repentance.
33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
38 But new wine must be put into new bottles; and both are preserved.
39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.
All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.
I. It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, Luk 5:27. It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners.
II. It was a wonder of his grace that the call was made effectual, became immediately so, Luk 5:28. This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.
III. It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, Luk 5:31) - that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician - that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, Luk 5:32. These are glad tidings of great joy indeed.
IV. It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, Luk 5:30. He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.
V. It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, Luk 5:33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.
VI. It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, Luk 5:35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, Co1 4:11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Act 13:2.
VII. It was a wonder of his grace that he proportioned their exercises to their strength. He would not put new cloth upon an old garment (Luk 5:36), nor new wine into old bottles (Luk 5:37, Luk 5:38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exo 13:17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, Luk 5:39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–39. Public domain.
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IrenaeusAD 202
Irenaeus Against Heresies Book 4
If, when within the Pleroma, He availed Himself of those prophets who were under the law, and declared His own matters through their instrumentality; much more would He, upon His arrival hither, have made use of these same teachers, and have preached the Gospel to us by their means. For the Word of God was always the self-same: and if the Spirit from the Pleroma was, according to these men's system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while that from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity; how can it be, that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? Much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: "No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles."
TertullianAD 220
On Prayer
The Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself.
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.
Gregory of Nyssa (as quoted by Aquinas, AD 1274)AD 395
Catena Aurea by Aquinas
(Orat. de Deit. Filii et SS.) For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. (Sap. 1:4.)
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.
Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.
But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself away from Him.
Lastly, it is spoken of the fast of the soul, as the context shows, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. (Col. 3:9.) In the same manner we have a series of precepts not to mix up the actions of the old and new man.
The weakness of man's condition is exposed when our bodies arc compared to the skins of dead animals.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 30. in Matt.) As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(ubi sup.) Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says they are as old garments, to which a new piece of cloth is most unsuitably sewed on, i. e. any part of the doctrine which relates to the soberness of the new life; for if this takes place, the very doctrine itself also is in a measure divided, for it teaches a general fast not from pleasant food only, but from all delight in temporal pleasures, the part of which that appertains to food He said ought not to be given to men still devoted to their old habits, for therein seems to be a rent, and it agreeth not with the old. He says also, that they are like to old skins, as it follows, And no one putteth wine into old skins.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 21-22
Those who live according to the law cannot receive the institutions of Christ. These institutions cannot be admitted into the hearts of such as have not as yet received the renewing by the Holy Spirit. The Lord shows this by saying that a tattered patch cannot be put upon a new garment, nor can old skins hold new wine. The first covenant has grown old, nor was it free from fault. Those, therefore, who adhere to it and keep at heart the antiquated commandment have no share in the new order of things in Christ. In him all things are become new, but their mind being decayed, they have no harmony or point of mutual agreement with the ministers of the new covenant.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.
Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.
But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desireth new, for he saith, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.
BedeAD 735
On the Gospel of Luke
He also spoke a parable to them: No one puts a piece from a new garment on an old one; otherwise, he will tear the new, and the piece from the new will not match the old. When the Lord was asked why his disciples did not fast, he replied that those still carnal, not yet strengthened by the faith in his passion and resurrection, could not bear the stricter fasting and continence commands, lest through excessive austerity, they lose even the faith they seemed to have. Therefore, he refers to his disciples as old garments, to which a new patch is sewn inappropriately, that is, any part of the doctrine that pertains to the moderation of a new life. Because if this is done, even the doctrine will somehow be torn, whose part about the fasting of food is inappropriately given. That doctrine teaches general fasting, not only from the desire for food but from all delight in temporal joys, the patch of which, that is, a part concerning food, he says should not be imparted to men still given to old habits. Because it seems that there would be a tearing, and it does not match the old.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Luke 5:36, Jesus employs a concise yet profound parable, likening His revolutionary message and the Kingdom of God to a new patch on an old garment. This illustration underscores the fundamental incompatibility between His vibrant, transformative teachings and the rigid, worn-out religious systems of His day. The parable warns that attempting to force a superficial integration will not only fail to improve the old but will ultimately damage both the new and the old, emphasizing the necessity of a complete spiritual renewal rather than mere reform.
CONTEXT
Literary Context: This parable is part of a series of teachings Jesus delivers following a challenging encounter with the Pharisees and scribes. Immediately prior, they question why Jesus' disciples do not fast, unlike the disciples of John the Baptist and their own (Luke 5:33). Jesus responds with the analogy of wedding guests not fasting while the bridegroom is present (Luke 5:34-35), signifying that His presence inaugurates a time of joy and celebration, not mourning. The parable of the new patch and the subsequent parable of the new wine in old wineskins (Luke 5:37-39) serve as a unified explanation, clarifying that His ministry is not merely a modification of existing Judaism but a radical, new reality that cannot be contained within or reconciled with the old, legalistic framework. These parables collectively articulate the essential discontinuity between the old covenant system and the new covenant inaugurated by Christ.
Historical & Cultural Context: First-century Jewish society was deeply rooted in the Mosaic Law and the traditions developed by the elders, meticulously observed by groups like the Pharisees. Fasting was a common religious practice, often performed on specific days or as an act of piety. Garment repair was also a common household activity. People understood that new, unshrunk cloth, when sewn onto an old, already shrunken garment, would contract upon washing, causing the weaker, older fabric to tear, resulting in a worse condition than before. This everyday experience provided a vivid and relatable analogy for Jesus' audience, illustrating the practical impossibility and destructive nature of trying to combine disparate materials or systems. The parable speaks to the tension between the established religious order and the radical newness Jesus was introducing.
Key Themes: The central theme is the incompatibility of systems. Jesus' ministry and the Kingdom of God He inaugurates are fundamentally distinct from the existing, rigid religious structures. His coming was not about reforming or slightly adjusting the old covenant or traditional Judaism; it was about ushering in a completely new reality, a new covenant that required a fundamental shift in understanding and practice. This leads to the theme of the nature of transformation, emphasizing that true spiritual change is not superficial but radical and comprehensive. The parable also highlights the damage from forcing a fit, illustrating that attempting to combine the vibrant, expanding truth of the Gospel with rigid, decaying traditions will only cause damage and disunity, rather than improvement. The "new maketh a rent" because the unshrunk new cloth, when washed, would shrink and tear the already shrunk, weaker old garment, and the patch itself "agreeth not," meaning it doesn't match or belong, creating an unsightly and ineffective repair. This concept is further explored in the subsequent parable about new wine and old wineskins, reinforcing the idea that the "new" demands a "new" container.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs several potent literary devices in this verse. The primary device is Parable, a short, illustrative story that teaches a moral or spiritual lesson. Here, the everyday act of patching clothes serves as an Analogy for a deeper theological truth, comparing the incompatibility of new cloth with old garments to the incompatibility of His new covenant with the old legalistic system. There is a clear Contrast established between "new" and "old," which extends beyond mere age to denote fundamental qualitative differences. Furthermore, the parable functions as a Cause-and-Effect statement, demonstrating that the unwise action of patching new onto old inevitably leads to a negative outcome: the tearing of the garment and the failure of the patch to integrate. This vivid imagery makes the abstract spiritual lesson concrete and memorable for His audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:36 profoundly illustrates the radical discontinuity between the old covenant and the new covenant inaugurated by Jesus Christ. It teaches that the Gospel is not merely an amendment or a patch to an existing, worn-out religious system, but a completely new creation that demands a fresh approach and a transformed heart. Attempting to force the vibrant, expansive truth of Christ's grace and freedom into the rigid, legalistic framework of the old covenant will not only fail but will result in damage to both. The new life in Christ requires a fundamental shift in perspective, priorities, and practice, rather than a superficial adjustment. This parable calls believers to recognize the profound newness of Christ's work and to embrace it fully, allowing it to reshape their entire being rather than trying to fit it into old patterns.
REFLECTION AND APPLICATION
Luke 5:36 serves as a powerful reminder that the Christian faith, as inaugurated by Jesus, is not about mere religious reform or adding a few new practices to an existing life. It is about a radical, transformative encounter that necessitates a fundamental shift in our understanding of God, ourselves, and the world. This parable challenges us to honestly assess areas in our lives where we might be attempting to "patch" the new life in Christ onto old habits, mindsets, or cultural norms that are fundamentally incompatible with God's will. True spiritual growth often requires letting go of familiar, yet outdated, ways of thinking or behaving that hinder the vibrant, expansive work of the Holy Spirit within us. It calls for a willingness to embrace genuine newness, allowing the Holy Spirit to create a "new garment" within us, rather than trying to mend a worn-out one. This means being open to profound change, discerning what truly aligns with Christ's kingdom, and prioritizing the transformative power of the Gospel over comfortable traditions or superficial adjustments.
Questions for Reflection
FAQ
What is the main message of Luke 5:36?
Answer: The main message of Luke 5:36 is the fundamental incompatibility between Jesus' new covenant and the old, legalistic religious system. Jesus uses the parable of a new patch on an old garment to illustrate that His teachings and the Kingdom of God He inaugurated are not mere additions or reforms to existing traditions, but a radical, transformative reality that cannot be contained within or reconciled with the worn-out structures of the past. Attempting to force such an integration will only result in damage to both the new and the old, emphasizing the need for complete spiritual renewal. This parable is closely linked to the parable of new wine and old wineskins, both conveying the same principle of discontinuity.
Does this parable mean we should abandon all traditions?
Answer: Not necessarily all traditions, but it certainly calls for discernment. The parable specifically addresses traditions and systems that are fundamentally incompatible with the "newness" of Christ's kingdom—those that are rigid, legalistic, or hinder the free flow of God's grace and Spirit. It's not a blanket condemnation of all past practices but a warning against trying to force the vibrant, expanding truth of the Gospel into forms that cannot contain it, or that would be damaged by it. The emphasis is on the spirit of the law versus the letter, and the freedom found in Christ versus the bondage of legalism. The Apostle Paul later elaborates on this freedom in Galatians 5:1.
CHRIST-CENTERED FULFILLMENT
Luke 5:36 finds its ultimate fulfillment in the person and work of Jesus Christ, who is Himself the embodiment of the "new." He does not come to merely mend or reform a broken system, but to inaugurate a completely new reality—the new covenant in His blood (Luke 22:20). Jesus represents a radical departure from the old covenant's emphasis on external laws and rituals, bringing instead a kingdom characterized by grace, truth, and an internal transformation of the heart (John 1:17). His life, death, and resurrection are not a patch on the old garment of Mosaic Law, but the creation of an entirely new garment of righteousness, freely offered to all who believe (Romans 3:21-24). Through His atoning sacrifice, believers are made new creations in Christ, no longer bound by the old patterns of sin and death, but walking in the newness of life (Romans 6:4). This parable, therefore, points to Jesus as the one who brings a complete, qualitative newness that cannot be contained by, nor mixed with, the worn-out religious forms of the past, demanding a radical embrace of His person and His kingdom.