silent presence of the religious authorities Luke has started to set the stage for the growing conflict. This story is also related in Mark 2 in a shorter version. In John 5, Jesus also heals a paralyzed man (at the pool of Bethesda), which brings him into conflict with the religious authorities, because the healing takes place on the Sabbath. The calling of Levi (5:27-32) Jesus calls on Levi, a tax collector, to follow him. Levi does so immediately. Later he arranges for a big feast for Jesus with other tax collectors are in attendance. Pharisees and some teachers of the law complain that Jesus is feasting with tax collectors and other outcasts. Tax collectors are despised as they collaborate with the Romans and tend to enrich themselves. Jesus' answer is that people who are healthy do not need a doctor, he has come to help those who need to repent. This event is also related in and in (where the tax collector is called Matthew). About fasting (5:33-35) Criticism arises about the conduct of Jesus' disciples, their lack of fasting and praying - they eat and drink instead. In reply, Jesus likens himself to a bridegroom and his disciples to guests of the wedding feast. Now, while he is still with them, is the time to celebrate, but he also, for the first time in his ministry, points to his death. Fasting will be appropriate when he has departed: in "we are told that they did fast". A double parable (5:36-39) The response to the criticism about fasting is immediately followed by a double parable. Jesus compares "old" and "new": firstly, a new patch of garment is not fit for an old garment, and secondly, new wine is not fit for old wineskins. The reasons are clear: tearing a new piece of clothing to fix an old clothing would destroy the new one and may not fit, and using old wineskins that have already been stretched by use may not accommodate new wine that will expand the old wineskin beyond its limits during fermentation: they burst and all is lost. The parable is also recounted in and , but only Luke uses the term παραβολὴν, (parabolēn'', a parable) in his account. A traditional interpretation of the double parable is that Jesus' new teaching cannot be accommodated by the old patterns of thought: His ministry differs from the Jewish tradition.