TRV
Translation
King James Version
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.
World English Bible Messianic
He was reclining at the table in his house, and many tax collectors and sinners sat down with Yeshua and his disciples, for there were many, and they followed him.
Geneva Bible (1599)
And it came to passe, as Iesus sate at table in his house, many Publicanes and sinners sate at table also with Iesus, and his disciples: for there were many that followed him.
Young's Literal Translation
And it came to pass, in his reclining (at meat) in his house, that many tax-gatherers and sinners were reclining (at meat) with Jesus and his disciples, for there were many, and they followed him.
See on the biblical-era map
In the KJVVerse 24,276 of 31,102
Study This Verse
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.
Copy as
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 Modesty
Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.
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 it happened that as He reclined in the house, many tax collectors, etc. The evangelist Luke writes that Levi held a great banquet for Him in his house, which aptly aligns with the figures of mysteries. For whoever receives Christ in the inner residence is nourished with the greatest delights of overflowing pleasures. Thus, the Lord willingly enters and reclines in the affection of the one who has believed. And this is the spiritual banquet of good works, at which the rich people are in need, and the poor feast. Tax collectors, as their name even shows, are called those who collect public taxes or those who are contractors of the treasury's taxes or public goods, as well as those who pursue the profits of this world through businesses, are designated by the same term. Therefore, the tax collector, having seen that by turning from sins to better things, he found a place of repentance, and for that reason, they also do not despair of salvation. Neither do the tax collectors who come to Jesus remain in their former vices, as the Pharisees and scribes, who grumble, but they repent, as the subsequent statement of the evangelist indicates, saying: "For there were many who also followed Him." The Lord, however, went to the banquets of sinners so that He might have the opportunity to teach and offer spiritual food to His hosts. Finally, even though they often describe Him going to a banquet, nothing else is reported except what He did or taught there, so that both the humility of the Lord in going to sinners and the power of His teaching in the conversion of penitents are demonstrated.
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.
Copy as
Continue studying Mark 2:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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.
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, 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). He is the Good Shepherd who leaves the ninety-nine to seek out the one lost sheep (Luke 15:4-7), 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), 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) to reconcile us to God, breaking down the dividing wall of hostility (Ephesians 2:14). 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).