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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
Nine Centuries of Reception
10 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.
And if it is the flesh that is the sinner, then on its account alone did the Saviour come, as He says, "I am not come to call the righteous, but sinners to repentance."
What competent doctor, when asked to cure a sick person, would simply follow the desires of the patient, and not act in accordance with the requirements of good medicine? The Lord himself testified that he came as the physician of the sick, saying, “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners.” How, then, are the sick to be made strong? How are sinners to repent? Is it by merely holding fast to what they are presently doing? Or, on the contrary, by undergoing a great change and reversal of their previous behavior, by which they had brought upon themselves serious illness and many sins? Ignorance, the mother of intractability, is driven out by knowing the truth. Therefore the Lord imparted knowledge of the truth to his disciples, by which he cured those who were suffering, and restrained sinners from sin. So he did not speak to them in accordance with their previous assumptions, nor answer according to the presumptions of inquirers, but according to sound teaching, without any pretense or pandering.
They who use the knife or heat to remove certain unnatural growths in the body, such as cysts or warts, do not bring to the person they are serving a method of healing that is painless, though certainly they apply the knife without any intention of injuring the patient. Similarly whatever material excrescences are hardening on our souls, which have been made carnal by collusion with inordinate passions, will be, in the day of the judgment, cut and scraped away by the ineffable wisdom and power of him who, as the Gospel says, “healed those that were sick.” For as he says, “they who are well have no need of the physician, but they that are sick.” Just as the excision of the wart gives a sharp pain to the skin of the body, so then must there be some anguish in the recovering soul which has had a strong bent to evil.
It is a greater work to establish those things that are falling than those that still stand. Thus also did Christ desire to save those who are perishing. He has saved many by coming and calling us just when we were hastening to destruction.
There are two ways of interpreting the saying “I came not to call the righteous, but sinners.” The first is by analogy with the accompanying phrase: “Those who are well have no need of a physician, but those who are sick.” The other way is to put a more literal construction on the statement, like this: Since no one is perfectly righteous, Christ has not come to call those who are not there, but the multitudes of sinners who are there, with whom the world is filled, remembering the Psalm which says “Help, O Lord, for there is no longer any one who is godly.”
By those who are well he means those being made righteous. Sinners are compared to those who are ill. Let the sick man, then, not presume on his own strength, because “he shall not be saved by his great strength.” The strength of self-deceivers is not that strength that well people enjoy, but like those in delirium. They are like those out of their minds, who imagine themselves in such good health that they do not consult a physician, and even fall upon him with blows as if he were an intruder! In the same way, these delirious people, with their mad pride, fall upon Christ with blows, so to speak, because they have felt no need of his kindly help to those who seek to be just according to the prescriptions of the law. Let them, then, put away this madness. Let them understand, as far as they are able, that they have free will, and that they are called not to despise the Lord’s help with a proud heart, but to call upon him with a contrite heart. The free will then will be free in proportion as it is sound, and sound in proportion as it is submissive to divine mercy and grace.
Pray for us that we may be saved by that salvation of which it is said: “They that are in health need not a physician, but they that are ill; for I am not come to call the just but sinners.” Pray, then, for us that we may be made upright. This is indeed something which one cannot do unless he knows and wishes it; and he will become so as constantly as he wishes it fully—but it will not be through his own effort that he is able, unless he is healed and helped by the grace of the Spirit.
(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.
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 2:17 encapsulates Jesus' profound declaration regarding the purpose of His ministry: to extend grace and healing to those who recognize their spiritual brokenness, rather than affirming the self-perceived righteousness of the religious elite. This pivotal statement, delivered in response to criticism for His association with tax collectors and "sinners," reveals Jesus as the divine physician who came not for the spiritually well, but for the sick, inviting them to a transformative change of heart and life.
Context
Literary Context
This powerful declaration by Jesus immediately follows a significant and controversial event: His calling of Levi (also known as Matthew), a tax collector, to be His disciple. In Mark 2:14, Jesus calls Levi, who then hosts a dinner at his house. Present at this dinner are many other tax collectors and "sinners," who are eating with Jesus and His disciples (Mark 2:15). The scribes and Pharisees, witnessing this unconventional association, question Jesus' disciples, asking, "How is it that he eateth and drinketh with publicans and sinners?" (Mark 2:16). Jesus' response in Mark 2:17 is a direct, profound answer to their self-righteous indignation, clarifying His mission and challenging their assumptions about who truly needs God's intervention. This exchange sets the stage for further conflicts with religious authorities throughout the Gospel of Mark.
Historical & Cultural Context
In first-century Judea, tax collectors (like Levi) were deeply despised by their fellow Jews. They were seen as traitors who collaborated with the Roman occupying power and often extorted money beyond what was due, making them ritually unclean and social outcasts. The term "sinners" (Greek: hamartōloi) referred not just to those who committed individual sins, but to a broader class of people who lived outside the strictures of the Mosaic Law as interpreted by the Pharisees, including prostitutes, common laborers, and others deemed morally or ritually impure. The Pharisees, on the other hand, were a prominent religious sect known for their zealous adherence to the Law, both written and oral. They meticulously observed purity laws and social segregation, believing that association with "sinners" would defile them. For Jesus, a respected teacher, to openly associate and share a meal with such individuals was a radical act that challenged the established social and religious norms, provoking the Pharisees' outrage and leading to the direct confrontation recorded in this passage.
Key Themes
Mark 2:17 contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. Firstly, it highlights Jesus' authority not only over disease and demons but also over social and religious conventions, demonstrating His power to redefine spiritual purity and inclusion. Secondly, it profoundly illustrates the nature of true righteousness as perceived by God, contrasting it sharply with the self-righteousness of the Pharisees. While the Pharisees believed their strict adherence to the Law made them "whole" and acceptable to God, Jesus reveals that genuine spiritual health begins with the humble acknowledgment of one's sin and need for a Savior. Thirdly, the verse underscores divine compassion and inclusion, showcasing Jesus' willingness to break down social and religious barriers to reach those marginalized and despised by society. This theme is central to Jesus' ministry, as seen in His interactions with lepers, women, and the demon-possessed, all of whom were often ostracized. Finally, the verse explicitly states the call to repentance as the core purpose of Jesus' mission, emphasizing that His coming was to invite a transformative change of heart and direction, leading individuals from spiritual sickness to healing and new life in the Kingdom of God, a message echoed throughout the Gospels and the New Testament.
Exposition and Analysis
Key Word Analysis
From iaomai, meaning "to heal." This term immediately evokes the idea of healing and restoration. Jesus presents Himself not as a judge condemning the sick, but as a compassionate doctor offering a cure. The analogy is powerful, suggesting that sin is a spiritual illness requiring divine intervention.
From dikē, meaning "equitable; by implication, innocent, holy." In this context, Jesus uses "the righteous" to refer to those who perceive themselves as morally upright and in no need of spiritual healing or repentance. This term, when applied to the Pharisees, carries an ironic undertone, as their self-perception of righteousness blinded them to their true spiritual condition and need for God's grace.
From metanoeō, meaning "to change one's mind, compunction for guilt, including reformation; by implication, reversal of decision." This word is crucial, signifying far more than mere regret or sorrow for sin. It denotes a fundamental, transformative shift in one's mindset, a turning away from sin and a turning towards God. It implies a reorientation of one's entire life, acknowledging one's spiritual sickness and embracing God's path to healing.
Verse Breakdown
"When Jesus heard [it], he saith unto them,"
This clause establishes Jesus' direct response to the Pharisees' criticism (implied by "it," referring to their questioning in Mark 2:16). It highlights Jesus' awareness of their accusations and His readiness to articulate the divine rationale behind His actions. His immediate and authoritative reply underscores His understanding of His mission.
"They that are whole have no need of the physician, but they that are sick:"
Jesus employs a common-sense analogy to illustrate a profound spiritual truth. Just as physically healthy individuals do not require a doctor's care, those who perceive themselves as spiritually "whole" or righteous will not recognize their need for Him. Conversely, those who acknowledge their spiritual sickness—their sinfulness and brokenness—are precisely the ones who will seek and receive the healing Jesus offers. This statement subtly critiques the Pharisees' self-sufficiency and spiritual blindness.
"I came not to call the righteous, but sinners to repentance."
This is the core declaration of Jesus' mission. He clarifies that His purpose is not to affirm the self-righteousness of those who believe they are already acceptable to God, but to extend an invitation (a "call") to those who recognize their sinfulness ("sinners"). The ultimate goal of this call is "repentance," a radical change of heart and direction that leads to spiritual transformation and reconciliation with God. This statement encapsulates the inclusive and redemptive nature of His ministry.
Literary Devices
Mark 2:17 is rich in literary devices that amplify its theological message. The most prominent is Metaphor, where Jesus likens Himself to a "physician" and humanity to the "sick" or "whole." This metaphor effectively communicates His role as a spiritual healer and the nature of sin as a spiritual ailment requiring divine intervention. Closely related is Analogy, as Jesus draws a parallel between physical health/sickness and spiritual health/sickness to make His point relatable and impactful. There is also a clear Contrast established between "the whole" and "the sick," and between "the righteous" and "sinners." This antithetical parallelism highlights the two distinct groups Jesus addresses and the fundamental difference in their perceived spiritual needs. Furthermore, the verse employs a subtle Irony, as the "righteous" Jesus refers to are ironically the ones most in need of spiritual healing, yet they are blind to it, while the "sinners" are the ones who, by acknowledging their need, are open to repentance and receive His call.
Theological and Thematic Connections
Mark 2:17 is a cornerstone passage for understanding the heart of Jesus' ministry and the nature of God's redemptive plan. It reveals that God's grace is not reserved for the "deserving" but is freely offered to those who humbly acknowledge their need. This challenges the human tendency towards self-justification and highlights that true righteousness comes not from adherence to external laws or social standing, but from a transformed heart that recognizes its spiritual bankruptcy and turns to God for mercy. Jesus, as the divine physician, embodies God's compassionate pursuit of humanity, seeking to heal the deepest spiritual wounds and restore broken relationships with the Creator. His mission is fundamentally about reconciliation, bridging the chasm between a holy God and sinful humanity through the invitation to repentance.
Reflection and Application
Mark 2:17 serves as a profound mirror for self-reflection and a powerful mandate for compassionate engagement with the world. It compels us to honestly assess our own spiritual condition: Do we, like the Pharisees, believe ourselves to be "whole," relying on our own efforts, morality, or religious performance for acceptance before God? Or do we, like the "sinners" Jesus called, humbly acknowledge our brokenness, our need for a divine physician, and our constant need for repentance? True spiritual health begins not with self-sufficiency, but with a vulnerable admission of our sinfulness and an open heart to receive God's unmerited grace. This verse also challenges us to embody Jesus' mission in our own lives. If Jesus came for the sick, then His followers must also go to the sick. We are called to extend compassion, not condemnation, to those who are spiritually lost, marginalized, or struggling, breaking down social and religious barriers just as He did. Our mission is to share the good news of healing and transformation, inviting others to the life-altering repentance that leads to reconciliation with God.
Questions for Reflection
FAQ
What does Jesus mean by "the righteous" and "sinners" in this verse?
When Jesus says, "I came not to call the righteous, but sinners to repentance," He is using the terms to highlight a spiritual reality, not necessarily an absolute moral classification. "The righteous" refers to those who, like the Pharisees, are self-perceived as morally upright, religiously observant, and therefore believe they have no need of a savior or a fundamental change of heart. They are spiritually blind to their own sin. "Sinners," in contrast, refers to those who, whether by societal label (like tax collectors) or personal conviction, recognize their spiritual brokenness, their failure to meet God's standards, and their desperate need for divine mercy and healing. Jesus came for those who acknowledge their spiritual sickness, as they are the ones open to His transformative call.
Why is "repentance" so central to Jesus' mission here?
Repentance (Greek: metánoia) is central because it signifies the necessary turning point for spiritual healing and reconciliation with God. It is more than just feeling sorry for one's sins; it is a fundamental "change of mind" that leads to a change in direction and behavior. It means acknowledging one's sin, turning away from it, and turning towards God in faith and obedience. Without this reorientation, the spiritual "sickness" persists, and the "physician's" healing cannot be received. Jesus' call to repentance is an invitation to new life and a restored relationship with God, foundational to the Kingdom message He proclaimed throughout His ministry.
Does this verse mean Jesus doesn't care about righteous people?
No, this verse does not mean Jesus doesn't care about righteous people. Rather, it highlights that His primary mission was to address the core problem of sin and offer salvation to those who need it most—those who are aware of their spiritual illness. The "righteous" He speaks of are those who believe they are righteous and therefore see no need for Him. Jesus' statement is a critique of spiritual pride and self-sufficiency, not a dismissal of genuinely righteous living. In fact, true righteousness, as defined by God, is a fruit of repentance and faith, not a prerequisite for His call. Jesus desires all to come to repentance, as 2 Peter 3:9 affirms.
Christ-Centered Fulfillment
Mark 2:17 finds its ultimate and profound fulfillment in the person and work of Jesus Christ Himself. He is not merely a physician, but the Divine Physician, the only one capable of diagnosing and curing the terminal illness of sin that afflicts all humanity. His "coming" (Greek: érchomai) was not a casual visit but a purposeful incarnation, a divine invasion into a fallen world to achieve a specific redemptive mission. He came not to affirm human efforts at self-righteousness, which are ultimately futile (Isaiah 64:6), but to offer a righteousness that is imputed by faith in Him (Romans 3:21-26). The call to "sinners to repentance" culminates in His atoning sacrifice on the cross, where He, the sinless Lamb of God, bore the spiritual sickness of the world, offering the ultimate cure for sin and death (2 Corinthians 5:21). Through His death and resurrection, Jesus provides the means for true repentance and forgiveness, offering not just a change of mind, but a new heart and a new spirit, transforming the spiritually sick into new creations in Him (Ezekiel 36:26-27). Thus, Mark 2:17 is a prophetic declaration of the very essence of the Gospel: Jesus came to save sinners, and He accomplished this through His life, death, and resurrection, making Him the sole source of spiritual healing and eternal life for all who turn to Him in faith.