Mark 2:15

KJV

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.

KJV (with Strong's)

And {G2532} it came to pass {G1096}, that {G1722}, as Jesus {G846} sat at meat {G2621} in {G1722} his {G846} house {G3614}, many {G4183} publicans {G5057} and {G2532} sinners {G268} sat {G4873} also {G2532} together with {G4873} Jesus {G2424} and {G2532} his {G846} disciples {G3101}: for {G1063} there were {G2258} many {G4183}, and {G2532} they followed {G190} him {G846}.

Complete Jewish Bible

As Yeshua was in Levi's house eating, many tax-collectors and sinners were sitting with Yeshua and his talmidim, for there were many of them among his followers.

Berean Standard Bible

While Jesus was dining at Levi’s house, many tax collectors and sinners were eating with Him and His disciples—for there were many who followed Him.

American Standard Version

And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him.

Commentary

### SUMMARY
Mark 2:15 vividly portrays Jesus's radical inclusivity as He reclines at a meal in Levi's house, surrounded by a multitude of publicans and sinners. This scene, following the controversial calling of Levi, highlights Jesus's deliberate association with society's marginalized and religiously ostracized, demonstrating His mission to seek and transform those considered outside the bounds of conventional piety, many of whom were drawn to Him and began to follow.

### CONTEXT
* **Literary Context:** This verse immediately follows Jesus's audacious call of Levi, a tax collector, to be His disciple in [Mark 2:14](/mark/2-14 "Mark 2:14 - The Calling of Levi"). The act of calling a tax collector, a profession widely despised by Jews for their perceived collaboration with Roman oppressors and their reputation for extortion, was already a profound challenge to societal and religious norms. The meal described in [Mark 2:15](/mark/2-15 "Mark 2:15 - Jesus Dines with Sinners") serves as the immediate backdrop for the Pharisees' subsequent challenge to Jesus's disciples regarding fasting ([Mark 2:18-22](/mark/2-18-22 "Mark 2:18-22 - The Question About Fasting")), and His own declaration of purpose in [Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus's Mission Statement"), where He famously states, "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." This entire chapter, [Mark 2](/mark/2 "Mark Chapter 2 - Jesus's Authority Challenged"), is characterized by a series of confrontations between Jesus and the religious establishment, underscoring His revolutionary approach to God's kingdom.
* **Historical & Cultural Context:** In first-century Jewish society, sharing a meal was far more than a casual act; it was a profound symbol of fellowship, acceptance, and social solidarity. To recline at a table with someone signified a deep level of intimacy and approval. Publicans (Greek: _telōnēs_) were Jewish tax collectors who worked for the Roman government, often purchasing the right to collect taxes and then extorting additional funds for personal profit. They were universally reviled by their fellow Jews, considered traitors, ritually unclean, and beyond the pale of respectable society. "Sinners" (Greek: _hamartōloi_) was a broad term referring to those who did not adhere to the Mosaic Law and oral traditions as strictly as the Pharisees, or those whose professions (e.g., prostitutes, shepherds, tanners) were deemed morally questionable or ritually defiling. For a respected teacher like Jesus to willingly associate and dine with such individuals was a scandalous act, directly violating the strict purity codes and social segregation practiced by the religious elite.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Mark's Gospel. Firstly, it highlights **Radical Inclusivity**, demonstrating Jesus's deliberate choice to associate with the marginalized and ostracized, challenging the prevailing social and religious barriers of His day. His kingdom is open to all, regardless of their past or social standing, a theme echoed in His call for disciples from diverse backgrounds, as seen in [Mark 1:16-20](/mark/1-16-20 "Mark 1:16-20 - The Calling of the First Disciples"). Secondly, it underscores **Jesus's Mission to the Lost**. The presence of "many, and they followed him" indicates that these individuals were drawn to Jesus's message and person, anticipating His explicit declaration in [Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus's Mission Statement") that He came to call sinners, not the righteous. Thirdly, it reveals Jesus's **Challenge to Religious Legalism**. By dining with publicans and sinners, Jesus directly confronted the rigid purity laws and self-righteousness of the Pharisees, prioritizing grace, mercy, and genuine transformation over external adherence to human traditions, a tension that permeates [Mark 7](/mark/7 "Mark Chapter 7 - Jesus Confronts Traditions"). Finally, the act of sharing a meal emphasizes **Fellowship and Acceptance**, offering dignity and belonging to those who were otherwise rejected by society.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **katákeimai (Greek, _katákeimai'_):** This verb means "to lie down" or, more specifically in this context, "to recline at a meal." Ancient Near Eastern dining customs involved reclining on couches around a low table, a posture that signified intimacy and relaxed fellowship. The fact that Jesus "sat at meat" (reclined) with these individuals underscores the deep level of acceptance and shared community He was offering, a stark contrast to the social distance maintained by the religious elite.
* **telṓnēs (Greek, _telōnēs'_):** This noun refers to a "tax-farmer" or "collector of public revenue." These individuals were Jews who had purchased the right to collect taxes for the Roman government, often extorting more than was legally due for personal gain. They were universally despised by their fellow Jews, considered traitors to their nation and ritually unclean, making Jesus's association with them profoundly scandalous.
* **hamartōlós (Greek, _hamartōlós'_):** Derived from a verb meaning "to miss the mark," this adjective describes someone as "sinful" or, as a noun, a "sinner." In this context, it refers to those considered morally delinquent, those who did not strictly adhere to Jewish law and tradition, or those engaged in professions deemed impure. Their presence at the meal highlights Jesus's deliberate outreach to those considered outside the bounds of conventional piety and righteousness.

#### Verse Breakdown
* **"And it came to pass, that, as Jesus sat at meat in his house,"**: This opening clause establishes the setting: a shared meal in Levi's (the tax collector's) house. The phrase "sat at meat" indicates the common practice of reclining at a low table, signifying a relaxed and intimate social gathering. The location, "his house" (Levi's house), is significant as it underscores Jesus's willingness to enter the private space of a socially ostracized individual and partake in fellowship there.
* **"many publicans and sinners sat also together with Jesus and his disciples:"**: This is the pivotal part of the verse, revealing the scandalous nature of the gathering from the perspective of the religious establishment. The presence of "many publicans and sinners" alongside Jesus and His chosen disciples signifies a deliberate act of inclusion. These were the very people whom the Pharisees and other religious leaders would meticulously avoid due to their perceived ritual impurity and moral failings, yet Jesus welcomed them into a setting of intimate fellowship.
* **"for there were many, and they followed him."**: This concluding clause provides the reason for the large attendance and highlights the impact of Jesus's ministry. The "many" publicans and sinners were not merely curious onlookers but were drawn to Jesus, and critically, "they followed him." This indicates a genuine response to His message and presence, suggesting a movement of discipleship forming among those traditionally excluded, foreshadowing the expansive nature of God's kingdom.

#### Literary Devices
The verse employs several literary devices to convey its powerful message. **Symbolism** is prominent, as the shared meal itself symbolizes acceptance, fellowship, and the breaking down of social and religious barriers. In Jewish culture, dining together was a profound act of community, and Jesus's willingness to recline with publicans and sinners sends a clear message of inclusion. There is also a strong element of **Contrast** evident, particularly between the purity standards of the religious elite and Jesus's radical approach. The "publicans and sinners" represent the antithesis of the "righteous" in the eyes of the Pharisees, yet Jesus actively seeks them out, establishing a new paradigm of grace. Furthermore, the phrase "they followed him" uses **Metonymy**, where the physical act of following stands for the deeper commitment of discipleship and allegiance to Jesus.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 2:15 profoundly illustrates the heart of God's redemptive plan: to seek and save the lost, not to condemn them. Jesus's actions here dismantle the prevailing religious system that prioritized external purity and social segregation over genuine compassion and spiritual healing. By dining with publicans and sinners, Jesus demonstrates that God's grace extends to all, regardless of their past or social standing, and that true righteousness comes from a transformed heart, not from adherence to human-made rules or social exclusion. This scene foreshadows the expansive nature of the new covenant, where access to God is granted through faith in Christ, breaking down all barriers of ethnicity, social status, or perceived sinfulness. It reveals a God who actively pursues those who are broken and marginalized, offering them a place at His table.

* [Matthew 9:10-13](/matthew/9-10-13 "Matthew 9:10-13 - Jesus Dines with Sinners and Explains His Mission")
* [Luke 15:1-7](/luke/15-1-7 "Luke 15:1-7 - The Parables of the Lost Sheep and Coin")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")

### REFLECTION AND APPLICATION
Mark 2:15 serves as a profound call to introspection and action for believers today. It challenges us to examine our own hearts for any tendencies towards spiritual elitism, judgment, or social exclusion. Just as Jesus broke down barriers to extend grace and fellowship to those deemed "unworthy" by society, so too are we called to embody His radical inclusivity. This means actively seeking out and building relationships with people from all walks of life, especially those who may feel marginalized, overlooked, or judged by the church or society. Our mission, mirroring Christ's, is to be a beacon of hope and healing, demonstrating God's unconditional love through genuine compassion and hospitality. We are called to create communities where everyone feels welcomed, valued, and has the opportunity to encounter the transformative power of Jesus, remembering that it is the sick who need a physician, and all of us, in some way, are sick and in need of His healing touch.

#### Questions for Reflection
* **In what ways might I, or my community, inadvertently create barriers that prevent "publicans and sinners" from feeling welcomed into fellowship?**
* **How can I actively seek out and build genuine relationships with those who are socially or religiously marginalized in my own context?**
* **What prejudices or judgments do I need to surrender to God in order to more fully embody Christ's radical love and acceptance?**
* **How does Jesus's example here challenge my understanding of what it means to be "righteous" or "holy"?**

### FAQ

**Why was Jesus dining with publicans and sinners considered so scandalous?**

Answer: In first-century Jewish society, sharing a meal was a profound act of fellowship and acceptance. Publicans (tax collectors) were despised as traitors and extortionists, and "sinners" were those who did not adhere to the strict religious laws and traditions, often considered ritually unclean. For a respected rabbi like Jesus to willingly recline at a table with such individuals was a direct violation of the prevailing social and religious purity codes upheld by the Pharisees. It implied an endorsement or acceptance of their lifestyle, which was seen as defiling and scandalous to those who prided themselves on their adherence to the Law. This act challenged the very foundations of their social and religious order, as seen in the subsequent questioning of Jesus's disciples in [Mark 2:16](/mark/2-16 "Mark 2:16 - The Pharisees Question Jesus").

**Who exactly were "publicans" and "sinners" in this context?**

Answer: "Publicans" (Greek: _telōnēs_) were Jewish tax collectors who worked for the Roman government. They would bid for the right to collect taxes in a certain region and often extorted extra money from their own people for personal profit, making them deeply unpopular and viewed as traitors. "Sinners" (Greek: _hamartōlós_) was a broader term used by the religious elite to describe anyone who did not strictly adhere to the Mosaic Law and the oral traditions (like the Pharisees), or those engaged in professions deemed morally or ritually impure (e.g., prostitutes, shepherds, certain trades). It was a social and religious label for those considered outside the bounds of conventional piety. Jesus's association with them, as highlighted in [Luke 15:1](/luke/15-1 "Luke 15:1 - Tax Collectors and Sinners Gather Around Jesus"), was a key characteristic of His ministry.

### CHRIST-CENTERED FULFILLMENT
Mark 2:15 is a powerful prefigurement of Christ's ultimate mission and the nature of His kingdom. Jesus's willingness to dine with publicans and sinners is not merely an act of compassion but a profound demonstration of His identity as the divine physician who came not for the healthy, but for the sick ([Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus's Mission Statement")). He is the Good Shepherd who leaves the ninety-nine to seek out the one lost sheep ([Luke 15:4-7](/luke/15-4-7 "Luke 15:4-7 - The Parable of the Lost Sheep")), embodying God's relentless pursuit of fallen humanity. This intimate fellowship at Levi's house foreshadows the greater spiritual feast of salvation, where Christ, as the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), invites all who recognize their need for grace to partake in the new covenant. His actions here anticipate the cross, where He would become sin for us ([2_corinthians/5-21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")) to reconcile us to God, breaking down the dividing wall of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down Barriers")). Ultimately, this meal with the outcasts points to the heavenly banquet, the marriage supper of the Lamb, where people from every tribe and nation will recline with Christ, not based on their past righteousness, but on His perfect atoning sacrifice and the grace offered to all who believe ([Revelation 19:9](/revelation/19-9 "Revelation 19:9 - The Marriage Supper of the Lamb")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 15:1

¶ Then drew near unto him all the publicans and sinners for to hear him.

Matthew 9:10

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

Matthew 9:11

And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?

Luke 5:29

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.

Luke 5:30

But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

Matthew 21:31

Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

Matthew 21:32

For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.