TRV
Translation
King James Version
And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
Complete Jewish Bible
As he passed on from there, he saw Levi Ben-Halfai sitting in his tax-collection booth and said to him, "Follow me!" And he got up and followed him.
Berean Standard Bible
As He was walking along, He saw Levi son of Alphaeus sitting at the tax booth. “Follow Me,” He told him, and Levi got up and followed Him.
American Standard Version
And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him.
World English Bible Messianic
As he passed by, he saw Levi, the son of Halfai, sitting at the tax office, and he said to him, “Follow me.” And he arose and followed him.
Geneva Bible (1599)
And as Iesus passed by, hee sawe Leui the sonne of Alpheus sit at the receit of custome, and said vnto him, Folowe me. And he arose and followed him.
Young's Literal Translation
and passing by, he saw Levi of Alpheus sitting at the tax-office, and saith to him, `Be following me,' and he, having risen, did follow him.
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In the KJVVerse 24,275 of 31,102
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Commentary on Mark 2 verses 13–17
13 ¶ And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
14 And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
Here is,
I. Christ preaching by the sea-side (Mar 2:13), whither he went for room, because he found, upon second trial, no house or street large enough to contain his auditory; but upon the strand there might come as many as would. It should seem by this, that our Lord Jesus had a strong voice, and could and did speak loud; for wisdom crieth without in the places of concourse. Wherever he goes, though it be to the sea-side, multitudes resort to him. Wherever the doctrine of Christ is faithfully preached, though it be driven into corners or into deserts, we must follow it.
II. His calling Levi; the same with Matthew, who had a place in the custom-house at Capernaum, from which he was denominated a publican; his place fixed him by the water-side, and thither Christ went to meet with him, and to give him an effectual call. This Levi is here said to be the son of Alpheus or Cleophas, husband to that Mary who was sister or near kinswoman to the virgin Mary and if so, he was own brother to James the less, and Jude, and Simon the Canaanite, so that there were four brothers of them apostles, It is probable that Matthew was but a loose extravagant young man, or else, being a Jew, he would never have been a publican. However, Christ called him to follow him. Paul, though a Pharisee, had been one of the chief of sinners, and yet was called to be an apostle. With God, through Christ, there is mercy to pardon the greatest sins, and grace to sanctify the greatest sinners. Matthew, that had been a publican, became an evangelist, the first that put pen to paper, and the fullest in writing the life of Christ. Great sin and scandal before conversion, are no bar to great gifts, graces, and advancements, after; nay, God may be the more glorified. Christ prevented him with this call; in bodily cures, ordinarily, he was sought unto, but in these spiritual cures, he was found of them that sought him not. For this is the great evil and peril of the disease of sin, that those who are under it, desire not to be made whole.
III. His familiar converse with publicans and sinners, Mar 2:15. We are here told, 1. That Christ sat at meat in Levi's house, who invited him and his disciples to the farewell-feast he made to his friends, when he left all to attend on Christ: such a feast he made, as Elisha did (Kg1 19:21), to show, not only with what cheerfulness in himself, but with what thankfulness to God, he quitted all, in compliance with Christ's call. Fitly did he make the day of his espousals to Christ a festival day. This was also to testify his respect to Christ, and the grateful sense he had of his kindness, in snatching him from the receipt of custom as a brand out of the burning. 2. That many publicans and sinners sat with Christ in Levi's house (for there were many belonging to that custom-house); and they followed him. They followed Levi; so some understand it, supposing that, like Zaccheus, he was chief among the publicans, and was rich; and for that reason, the inferior sort of them attended him for what they could get. I rather take it, that they followed Jesus because of the report they had heard of him. They did not for conscience-sake leave all to follow him, but for curiosity-sake they came to Levi's feast, to see him; whatever brought them thither, they were sitting with Jesus and his disciples. The publicans are here and elsewhere ranked with sinners, the worst of sinners. (1.) Because commonly they were such; so general were the corruptions in the execution of that office, oppressing, exacting, and taking bribes or fees to extortion, and accusing falsely, Luk 3:13, Luk 3:14. A faithful fair-dealing publican was so rare, even at Rome, that one Sabinus, who kept a clean reputation in that office, was, after his death, honoured with this inscription, Kalōs telōnēsanti - Here lies an honest publican. (2.) Because the Jews had a particular antipathy to them and their office, as an affront to the liberty of their nation and a badge of their slavery, and therefore put them into an ill name, and thought it scandalous to be seen in their company. Such as these our blessed Lord was pleased to converse with, when he appeared in the likeness of sinful flesh.
IV. The offence which the scribes and Pharisees took at this, Mar 2:16. They would not come to hear him preach, which they might have been convinced the edified by; but they would come themselves to see him sit with publicans and sinners, which they would be provoked by. They endeavoured to put the disciples out of conceit with their Master, as a man not of such sanctity and severe morals as became his character; and therefore put the question to them. How is it, that he eateth and drinketh with publicans and sinners? Note, It is no new thing for that which is both well-done, and well-designed, to be misrepresented, and turned to the reproach of the wisest and best of men.
V. Christ's justification of himself in it, Mar 2:17. He stood to what he did, and would not withdraw, though the Pharisees were offended, as Peter afterwards did, Gal 2:12. Note, Those are too tender of their own good name, who, to preserve it with some nice people, will decline a good work. Christ would not do so. They thought the publicans were to be hated. "No," saith Christ, "they are to be pitied, they are sick and need a physician; they are sinners, and need a Saviour." They thought Christ's character should separate him from them; "No," saith Christ, "my commission directs me to them; I came not to call the righteous, but sinners to repentance. If the world had been righteous, there had been no occasion for my coming, either to preach repentance, or to purchase remission. It is to a sinful world that I am sent, and therefore my business lies most with those that are the greatest sinners in it." Or thus; "I am not come to call the righteous, the proud Pharisees that think themselves righteous, that ask, Wherein shall we return? (Mal 3:7), Of what shall we repent? But poor publicans, that own themselves to be sinners, and are glad to be invited and encouraged to repent." It is good dealing with those that there is hope of; now there is more hope of a fool than of one that is wise in his own conceit, Pro 26:12.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–17. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
Thus then Levi, which means Appointed, followed from the custom-house of human affairs, the Word, Who says, He who doth not quit all that he has, cannot be my disciple.
TertullianAD 220
On Idolatry
Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 3.5
The Apostle Matthew, if you consider his former life, did not leave a holy occupation, but came from those consumed with tax-gathering and overreaching one another.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(non occ.) Now this is the same publican who is named by all the Evangelists; Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphæus, by Mark; for he was the son of Alphæus. And you may find persons with two names in other parts of Scripture; as Moses' father in law is sometimes called Jethro, sometimes Raguel.
BedeAD 735
Homilies on the Gospels 1.21
By “follow” he meant not so much the movement of feet as of the heart, the carrying out of a way of life. For one who says that he lives in Christ ought himself to walk just as he walked, not to aim at earthly things, not to pursue perishable gains, but to flee base praise, to embrace willingly the contempt of all that is worldly for the sake of heavenly glory, to do good to all, to inflict injuries upon no one in bitterness, to suffer patiently those injuries that come to oneself, to ask God’s forgiveness for those who oppress, never to seek one’s own glory but always God’s, and to uphold whatever helps one love heavenly things. This is what is meant by following Christ. In this way, disregarding earthly gains, Matthew attached himself to the band of followers of One who had no riches. For the Lord himself, who outwardly called Matthew by a word, inwardly bestowed upon him the gift of an invisible impulse so that he was able to follow.
BedeAD 735
Homilies on the Gospels 1.21
Jesus found him sitting in the tax collector’s place, with his stubborn intellect avid for temporal gain. His new name was Matthew, the gospel says. The name Matthew in Hebrew means “granted” in Latin, a name aptly corresponding to one who received the favor of heavenly grace.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) After that the Lord taught at Capernaum, He went to the sea, that He might not only set in order the life of men in towns, but also might preach the Gospel of the kingdom to those who dwelt near the sea, and might teach them to despise the restless motions of those things which pass away like the waves of the sea, and to overcome them by the firmness of faith; wherefore it is said, And he went forth again to the sea, and all the multitude, &c.
(i. 11. in Marc.) So also the same person is called Levi and Matthew; but Luke and Mark, on account of their reverence and the honour of the Evangelist, are unwilling to put the common name, while Matthew is a just accuser of himself, (Prov. 18. Vulg.) and calls himself Matthew and publican. He wishes to show to his hearers that no one who is converted should despair of his salvation, since he himself was suddenly changed from a publican into an Apostle. But he says that he was sitting at the 'teloneum,' that is, the place where the customs are looked after and administered. For 'telos' in Greek is the same as 'vectigal,' customs, in Latin.
(ubi sup.) Now to follow is to imitate, and therefore in order to imitate the poverty of Christ, in the feeling of his soul even more than in outward condition, he who used to rob his neighbour's wealth, now leaves his own. And not only did he quit the gain of the customs, but he also despised the peril, which might come from the princes of this world, because he left the accounts of the customs imperfect and unsettled. For the Lord Himself, Who externally, by human language, called Him to follow, inflamed him inwardly by divine inspiration to follow Him the moment that He called him.
(in Marc. i. 12) The persons here called publicans are those who exact the public customs, or men who farm the customs of the exchequer or of republics; moreover, those also, who follow after the gain of this world by business, are called by the same name. They who had seen that the publican, converted from his sins to better things, had found a place of pardon, even for this reason themselves also do not despair of salvation. And they come to Jesus, not remaining in their former sins, as the Pharisees and Scribes complain, but in penitence, as the following words of the Evangelist show, saying, For there were many who followed him. For the Lord went to the feasts of sinners, that he might have an opportunity of teaching them, and might set before his entertainers spiritual meats, which also is carried on in mystical figures. For he who receives Christ into his inward habitation is fed with the highest delights of overflowing pleasures. Therefore the Lord enters willingly, and takes up His abode in the affection of him who hath believed on Him; and this is the spiritual banquet of good works, which the rich cannot have, and on which the poor feast.
(ubi sup.) If by the election of Matthew and calling of the publicans, the faith of the Gentiles is expressed, who formerly were intent on the gains of this world; certainly the haughtiness of the Scribes and Pharisees intimates the envy of the Jewish people, who are vexed at the salvation of the Gentiles. It goes on: When Jesus heard it, he saith unto them, They that are whole need not the physician, but they that are sick. He aims at the Scribes and Pharisees, who, thinking themselves righteous, refused to keep company with sinners. He calls Himself the physician, Who, by a strange mode of healing, was wounded on account of our iniquities, and by His wound we are healed. And He calls those whole and righteous, who, wishing to establish their own righteousness, are not subject to the righteousness of God. Moreover He calls those rich and sinners, who, overcome by the consciousness of their own frailty, and seeing that they cannot be justified by the Law, submit their necks to the grace of Christ by repentance. Wherefore it is added, For I came not to call the righteous, but sinners, &c.
BedeAD 735
On the Gospel of Mark
And as he passed by, he saw Levi, the son of Alphaeus, etc. At the custom house, he says to the care and duty of collecting taxes; for τέλος in Greek is called tax in Latin: moreover, the same Levi is also Matthew. But Luke and Mark, out of respect and honor for the evangelist, did not want to put the well-known name. However, Matthew himself, according to what is written, a righteous man is his own accuser: in the beginning of his discourse, he names himself Matthew and a publican; to show those reading that no one who is converted should despair of salvation, since from being a publican he was suddenly changed into an apostle, from a tax collector into an evangelist.
BedeAD 735
On the Gospel of Mark
And rising, he followed him. In the Gospel of Luke, it is written more fully: And leaving all, he rose and followed him (Luke 5). Therefore Matthew, understanding what it truly means to follow the Lord, leaves all things and follows. To follow indeed is to imitate. And so, in order to follow the poor Christ not so much in steps as in affection, he left what was his own, who was accustomed to seizing what belonged to others. And giving us a perfect form of renunciation of the world, he not only left the profits of taxes but also disregarded the danger that could come from the leaders of the world, because he left the accounts of the taxes unfinished and disordered. For he was led by such a great desire to follow the Lord that he retained no regard or thought for this life at all. Indeed, the Lord himself, who outwardly called him with human speech to follow him, inwardly kindled him with divine inspiration to follow immediately when called, and he taught invisibly how it ought to be followed. On account of this, he rightly became a faithful steward of the Lord's talents while abandoning human affairs with disdain.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Or else, after the miracle, He goes to the sea, as if wishing to be alone, but the crowd runs to Him again, that thou mightest learn, that the more thou fliest from glory, the more she herself pursues thee; but if thou followest her, she will fly from thee. The Lord passing on from thence called Matthew; wherefore there follows, And as he passed by, he saw Levi the son of Alphæus sitting, &c.
For he sat at the receipt of custom, either, as is often done, exacting from some, or making up accounts, (λογοπραγῶν apud Theo.) or doing some actions of that sort, which publicans are wont to do in their abodes, yea this man, who was raised on high from this state of life that he might leave all things and follow Christ. Wherefore it goes on, And he saith to him, Follow me, &c.
But he who used to plot against others becomes so benevolent, that he invites many persons to eat with him. Wherefore it goes on; And it came to pass, that as Jesus sat at meat in his house.
But the Pharisees blame this, making themselves pure. Whence there follows: And when the Scribes and Pharisees saw him eat, &c.
Not indeed that they should continue sinners, but be converted to that repentance.
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
Mark 2:14 records the transformative moment when Jesus calls Levi, also known as Matthew, a tax collector, to become one of His disciples. This pivotal encounter, occurring as Jesus passes by Levi's tax booth, showcases the Lord's radical inclusivity and sovereign authority to summon individuals from all walks of life, regardless of their social standing or perceived unworthiness, into His kingdom mission, prompting an immediate and life-altering response from Levi.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 2:14 is rich with Irony and Contrast. The irony lies in Jesus, the Son of God, calling a despised tax collector to be His disciple, a stark contrast to the expectations of the religious elite who believed God would only associate with the righteous. This act creates a powerful Juxtaposition between the purity and authority of Jesus and the perceived impurity and societal condemnation of Levi. The scene also functions as a Call Narrative, a common literary pattern in biblical texts where a divine figure issues a command and the recipient responds. This narrative structure emphasizes the divine initiative and the immediate, transformative power of Jesus's word. Furthermore, Levi's tax booth, the "receipt of custom," serves as a Symbol of worldly attachment and the very system that oppressed the Jewish people, making his immediate abandonment of it a powerful symbolic act of liberation and new allegiance.
THEOLOGICAL AND THEMATIC CONNECTIONS
The calling of Levi is a profound theological statement about the nature of God's grace and the expansive reach of His kingdom. It demonstrates that God's invitation to salvation and discipleship is not based on human merit, social standing, or past righteousness, but on His sovereign choice and redemptive purpose. Jesus actively seeks out those whom society has deemed unworthy, revealing His compassion for the lost and His mission to heal and restore. This act foreshadows the universal scope of the Gospel, breaking down barriers of social class and religious prejudice, and affirming that all who respond to His call, regardless of their background, can find new life and purpose in Him.
REFLECTION AND APPLICATION
The narrative of Levi's calling is a powerful reminder that Jesus sees beyond our labels, our pasts, and the judgments of others. He looks directly at the heart, offering an invitation to transformation and purpose that transcends all societal barriers. For us today, this means recognizing that no one is beyond the reach of God's grace—whether we perceive ourselves as "tax collectors" burdened by sin or as "righteous" individuals who might inadvertently look down on others. The call of Jesus is personal, direct, and demands a radical response: to "arise" from whatever holds us captive, whether it be a career, a lifestyle, or a mindset, and to "follow Him" wholeheartedly. This act of immediate obedience is not merely a change of profession but a complete reorientation of life, a surrender to Christ's lordship that leads to true freedom and a new identity in Him. It challenges us to consider what "receipt of custom" we might be sitting at, and whether we are truly ready to leave it all behind to follow Jesus.
Questions for Reflection
FAQ
Was Levi the same person as Matthew, the author of the Gospel of Matthew?
Answer: Yes, biblical scholars widely agree that Levi, the son of Alphaeus, called by Jesus in Mark 2:14 and Luke 5:27, is the same individual as Matthew, the tax collector who became one of the twelve apostles and is traditionally credited with authoring the Gospel of Matthew. The Gospel of Matthew itself refers to him as "Matthew the tax collector" in Matthew 10:3, indicating that he embraced his new identity while acknowledging his former profession. This dual naming is not uncommon in the New Testament; for example, Simon was also called Peter.
CHRIST-CENTERED FULFILLMENT
The calling of Levi in Mark 2:14 is a beautiful demonstration of Christ's redemptive mission, foreshadowing the ultimate inclusiveness of the New Covenant. Just as Jesus reached out to a social outcast, He came not to call the righteous, but sinners to repentance, as He Himself declares in Mark 2:17. This act prefigures the radical grace extended to all humanity through His atoning work on the cross. Levi, a symbol of those alienated from God by sin, is brought into intimate fellowship with the Savior, mirroring how Christ reconciles us to God through His blood, making us part of His body, the Church (Ephesians 2:13-16). Levi's immediate departure from his tax booth and his subsequent following of Jesus signifies the new life and true freedom found only in Christ, a life where believers are called out of darkness into His marvelous light (1 Peter 2:9). This encounter ultimately points to Jesus as the one who fulfills the prophetic promise of a Shepherd who seeks out the lost and brings them home, transforming the most unlikely individuals into instruments for His glorious kingdom (Ezekiel 34:11-16).