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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 2:13–17. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Seven Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
When Jesus is attacked for mixing with sinners, and taking as his disciple a despised tax collector, one might ask: What could he possibly gain by doing so? Only the salvation of sinners. To blame Jesus for mingling with sinners would be like blaming a physician for stooping down over suffering and putting up with vile smells in order to heal the sick.
(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.
And the scribes and Pharisees seeing that he was eating with sinners, etc. If through Matthew’s choosing and calling the faith of the publicans is expressed of the gentiles, who first coveted the gain of the world, but now are refreshed with the Lord at the feast of charity and with diligent devotion of good works, surely the pride of the scribes and Pharisees indicates the envy of the Jews, troubled about the salvation of the gentiles. He speaks to them: Amen I say to you, that the publicans and prostitutes will precede you into the kingdom of God.—Hearing this Jesus said to them: The healthy do not need a physician, but those who are ill. For I did not come to call the righteous but sinners. He reproaches the scribes and Pharisees, who, thinking themselves righteous, shunned the company of sinners. He calls himself a physician, who by a marvelous kind of healing was wounded for our iniquities, and by his bruises we are healed (Isaiah 53). Moreover, he calls healthy and righteous those who, ignorant of God's righteousness, and wanting to establish their own, have not subjected themselves to the righteousness of God (Romans 10); who, presuming on the law, do not seek the grace of the Gospel. Furthermore, he calls the ill and sinners those who, overcome by the consciousness of their fragility, and seeing that they cannot be justified by the law, submit their necks to the grace of Christ by repenting.
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.
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Summary
Mark 2:16 encapsulates a pivotal moment in Jesus' early Galilean ministry, revealing a profound clash between His radical, inclusive approach to ministry and the rigid, exclusive religious customs upheld by the scribes and Pharisees. This verse captures their incredulous question, born of indignation, as they observe Jesus sharing a meal with individuals deemed societal and religious outcasts, specifically publicans and sinners, thereby challenging deeply entrenched notions of purity, fellowship, and righteousness.
Context
Literary Context
This verse is situated immediately after Jesus' controversial call of Levi (also known as Matthew), a tax collector, to be one of His disciples in Mark 2:13-14. Following this call, Levi hosts a feast in his home, where Jesus and His disciples are found dining alongside a "great company of publicans and sinners" (Mark 2:15). The scribes and Pharisees, observing this scandalous behavior, direct their question not to Jesus directly, but to His disciples, setting the stage for Jesus' profound and foundational declaration in Mark 2:17, where He explains His mission as a physician for the sick, not the healthy. This entire pericope (Mark 2:13-17) forms a cohesive unit demonstrating Jesus' authority to call, His radical inclusivity, and His mission to the marginalized.
Historical & Cultural Context
In first-century Jewish society, the scribes (G1122, grammateús) were highly respected experts in the Mosaic Law, responsible for interpreting, copying, and teaching it. The Pharisees (G5330, Pharisaîos) were a prominent Jewish religious sect known for their zealous adherence to both the written Torah and an extensive body of oral traditions, striving for ritual purity and strict observance of the Law. They held significant religious and social authority. In stark contrast, publicans (G5057, telṓnēs), or tax collectors, were Jewish agents who collected taxes for the Roman occupying power. They were universally despised as traitors, extortionists, and ritually unclean due to their contact with Gentiles and their dishonest practices. "Sinners" (G268, hamartōlós) in this context referred broadly to those who did not adhere to the Pharisaic standards of legal and ritual purity, including those with openly immoral lifestyles (e.g., prostitutes) or those in professions deemed ritually impure. Sharing a meal in this culture was a deeply significant act of fellowship, acceptance, and solidarity. For a religious teacher like Jesus to dine with such individuals was not merely unconventional; it was considered an act of defilement and a profound breach of social and religious norms, signaling an affirmation of their lifestyle rather than a call to repentance in the eyes of the religious elite.
Key Themes
This incident profoundly contributes to several major themes within the Gospel of Mark and the broader biblical narrative. Firstly, it highlights Jesus' Radical Inclusivity and Compassion, demonstrating His willingness to transcend rigid social and religious boundaries to engage with all people, especially those marginalized and condemned by society. This was a direct challenge to the prevailing religious norms that emphasized separation and purity. Secondly, the Pharisees' question underscores the theme of Challenging Religious Legalism versus True Righteousness. Their concern was with ceremonial defilement and outward adherence to rules, revealing a misunderstanding of the heart of God's law, which emphasizes mercy, justice, and compassion over ritualistic purity (Hosea 6:6). Jesus' actions exemplify His mission of Divine Compassion and Salvation, indicating that He came not to affirm the self-righteous but to bring healing and redemption to those who recognized their spiritual need. This sets the stage for His explicit declaration in Mark 2:17 that He came "not to call the righteous, but sinners to repentance," a core tenet of the Gospel message.
Exposition and Analysis
Key Word Analysis
From gramma (a writing), this term refers to a writer, specifically a professional scribe or secretary. In the New Testament context, they were highly educated individuals, experts in Jewish law, who copied, interpreted, and taught the Torah. They often served as legal advisors and were part of the Sanhedrin. Their presence here signifies the official religious establishment's scrutiny of Jesus.
Of Hebrew origin (parash, to separate), this term denotes a separatist or one who is exclusively religious. The Pharisees were a prominent Jewish sect known for their strict adherence to the Mosaic Law and oral traditions, striving for ritual purity and holiness. They represented the mainstream, devout Judaism of the day, and their questioning of Jesus highlights the fundamental conflict between His kingdom values and their legalistic worldview.
Derived from hamartanō (to miss the mark, to sin), this adjective describes someone who is sinful, a sinner. While all humanity is inherently sinful (Romans 3:23), in the context of first-century Judaism, "sinners" often referred to those who were notoriously irreligious, openly immoral, or disregarded the Mosaic Law and oral traditions as interpreted by the religious elite. This group included publicans, prostitutes, and others considered social outcasts.
Verse Breakdown
"And when the scribes and Pharisees saw him eat with publicans and sinners,"
This opening clause sets the scene, emphasizing the observers and the observed action. The "scribes and Pharisees," representatives of religious authority and strict adherence to the Law, "saw" (G1492, eídō, implying perception and understanding) Jesus engaged in an act that violated their deeply held social and religious norms: "eat[ing]" (G2068, esthíō) with "publicans" (tax collectors, seen as traitors and extortionists) and "sinners" (those considered ritually impure and morally corrupt). The act of eating together signified fellowship and acceptance, which was anathema to the religious elite when it came to such despised groups.
"they said unto his disciples,"
Rather than confronting Jesus directly, which would have been a more direct challenge to His authority, they address His disciples. This indirect approach might suggest a degree of caution or an attempt to undermine Jesus' authority by questioning His followers, perhaps hoping to sow doubt among them or to elicit a defensive explanation. It also highlights the disciples' position as mediators or representatives of Jesus.
"How is it that he eateth and drinketh with publicans and sinners?"
This is a rhetorical question, expressing not genuine inquiry but profound disapproval, astonishment, and condemnation. The repetition of "eateth and drinketh" (G2068, esthíō and G4095, pínō) emphasizes the intimate nature of the shared meal. The question reveals their shock that a self-proclaimed religious teacher, and one who performed miracles, would engage in such defiling fellowship. It underscores their legalistic mindset, which prioritized ritual purity and social separation over compassion and spiritual transformation.
Literary Devices
Mark 2:16 is rich in literary devices that amplify its theological message. Contrast is paramount, juxtaposing the rigid, exclusive worldview of the scribes and Pharisees with Jesus' radical, inclusive approach. This contrast is evident in the characters themselves (religious elite vs. social outcasts) and their actions (condemnation vs. fellowship). The Pharisees' question, "How is it that he eateth and drinketh with publicans and sinners?", functions as a Rhetorical Question, designed not to elicit information but to express indignation and condemnation, highlighting their inability to comprehend Jesus' divine mission. There is also a subtle Irony at play: those who consider themselves righteous and pure are blind to the true nature of God's heart, while the "sinners" are precisely the ones Jesus has come to heal and restore. This scene also employs Foreshadowing, hinting at the broader conflict between Jesus and the religious authorities that will escalate throughout the Gospel, ultimately leading to His crucifixion.
Theological and Thematic Connections
Mark 2:16 stands as a powerful testament to Jesus' revolutionary approach to ministry, dismantling the prevailing social and religious barriers of His time. Theologically, it underscores God's radical grace and His heart for the marginalized and the lost. Jesus' willingness to share table fellowship with publicans and sinners was a tangible demonstration of the Kingdom of God breaking into the world, where divine love transcends human-made distinctions of purity and status. It reveals that God's primary concern is not with outward ritualistic adherence, but with the spiritual condition of the heart and the pursuit of genuine repentance and transformation. This act of inclusion was not an endorsement of sin, but an invitation to new life, demonstrating that true righteousness is found in compassion and mercy, not in self-righteous isolation. Jesus' actions here prefigure His ultimate mission to reconcile all people to God through His atoning sacrifice, breaking down the wall of hostility between God and humanity, and between people themselves.
Reflection and Application
Mark 2:16 profoundly challenges believers today to re-evaluate their own attitudes and practices concerning those outside their immediate social, religious, or cultural circles. Jesus' example compels us to move beyond superficial judgments and self-imposed boundaries, embracing a posture of radical hospitality and genuine compassion. It reminds us that the Gospel is inherently inclusive, reaching out to the hurting, the broken, and the outcast, just as Jesus did. This verse calls the church to be a community that reflects God's heart for the lost, actively seeking to build bridges rather than walls, and prioritizing spiritual transformation over social conformity. Our mission, like Jesus', is to extend grace and truth to those who need it most, demonstrating the transformative power of God's love through authentic relationship, rather than merely waiting for people to conform to our standards before engaging with them.
Questions for Reflection
FAQ
Why was eating with publicans and sinners so controversial for the scribes and Pharisees?
For the scribes and Pharisees, eating a meal was not merely a physical act but a deeply symbolic one, signifying fellowship, acceptance, and shared values. To share a meal with "publicans" (tax collectors) and "sinners" (those considered ritually impure or morally corrupt) was seen as an act of defilement and an endorsement of their unrighteous lifestyles. It violated their strict interpretations of purity laws and their desire for separation from those who did not adhere to their standards. They believed that associating with such individuals would make them ritually unclean and compromise their own holiness, thereby undermining their efforts to live according to God's Law. Jesus' actions directly challenged their understanding of righteousness and the very nature of God's relationship with humanity.
Christ-Centered Fulfillment
Mark 2:16, with its depiction of Jesus dining with outcasts, is a profound foreshadowing and embodiment of His ultimate Christ-centered fulfillment. Jesus, as the Son of God, came not to uphold the rigid social and religious distinctions of the old covenant, but to inaugurate a new covenant of grace and reconciliation. His willingness to "eateth and drinketh with publicans and sinners" is a tangible demonstration of His mission, as He Himself declares in the very next verse, that He came "not to call the righteous, but sinners to repentance" (Mark 2:17). This table fellowship symbolizes the breaking down of barriers that separate humanity from God and from one another, a reconciliation ultimately achieved through His atoning sacrifice on the cross. Jesus is the true High Priest who, unlike the Levitical priests, enters into the defilement of humanity not to be defiled, but to purify and redeem. His actions here anticipate the heavenly banquet where people from every tribe, tongue, and nation, once sinners, will feast with Him (Revelation 19:9). He is the ultimate physician who heals the spiritually sick, the Good Shepherd who seeks out the lost sheep (Luke 19:10), and the Lamb of God who takes away the sin of the world (John 1:29), making fellowship possible for all who believe.