Matthew 9:10

KJV

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.

KJV (with Strong's)

And {G2532} it came to pass {G1096}, as Jesus {G2424} sat at meat {G345} in {G1722} the house {G3614},{G2532} behold {G2400}, many {G4183} publicans {G5057} and {G2532} sinners {G268} came {G2064} and sat down {G4873} with him {G846} and {G2532} his {G846} disciples {G3101}.

Complete Jewish Bible

WhileYeshua was in the house eating, many tax-collectors and sinners came and joined him and his talmidim at the meal.

Berean Standard Bible

Later, as Jesus was dining at Matthew’s house, many tax collectors and sinners came and ate with Him and His disciples.

American Standard Version

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

Commentary

### SUMMARY
Matthew 9:10 presents a pivotal scene in Jesus' ministry, depicting His radical inclusivity as He shares a meal with a diverse group of publicans and sinners. This event, occurring immediately after Jesus calls Matthew, a tax collector, into discipleship, starkly contrasts with the rigid social and religious norms of the day, powerfully illustrating Jesus' mission to seek and save those considered outcasts by the religious establishment, thereby extending grace and fellowship to the marginalized.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Matthew's Gospel, following Jesus' authoritative acts of healing and the calling of Matthew (Levi) in [Matthew 9:9](/matthew/9-9 "Matthew 9:9 - The Calling of Matthew"). The meal described here is widely understood to be hosted by Matthew himself, serving as his farewell feast or a celebratory gathering for his new master. The immediate consequence of this meal is the Pharisees' criticism of Jesus' association with "sinners," which prompts Jesus' profound declaration in [Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus' Response to the Pharisees") that "They that be whole need not a physician, but they that are sick" and His call for them to "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." This sequence highlights Jesus' intentional engagement with the ostracized and sets the stage for His teaching on mercy over legalistic adherence.
* **Historical & Cultural Context:** In 1st-century Judea, tax collectors, or "publicans," were among the most reviled members of society. They were Jewish individuals who collaborated with the Roman occupying power, often extorting more than the required taxes for personal profit, making them despised as traitors and thieves. Furthermore, their frequent contact with Gentiles and their dishonest practices rendered them ritually unclean in the eyes of devout Jews. "Sinners" was a broader term encompassing not only those who overtly violated Mosaic Law but also those who, by profession or lifestyle, were considered morally corrupt or outside the bounds of acceptable religious practice. Sharing a meal in this culture was a profound act of fellowship, intimacy, and acceptance. For a rabbi or respected teacher to recline at table with such individuals was scandalous, implying an endorsement of their lifestyle and a disregard for ritual purity laws.
* **Key Themes:** Matthew 9:10 contributes significantly to several overarching themes in Matthew's Gospel. It powerfully illustrates **Jesus' radical inclusivity and mission** to the lost, demonstrating His primary purpose to seek and save those considered beyond the pale of religious society, rather than merely associating with the self-proclaimed righteous. This act of dining with outcasts underscores the theme of **God's grace extending beyond traditional boundaries**, challenging the prevailing legalistic interpretations of righteousness. It also highlights **the nature of true discipleship**, as Jesus' followers participate in this counter-cultural act, learning to embrace His mission to reach all people. This event foreshadows Jesus' later parables and teachings about the Kingdom of God being open to all, including those who are marginalized, as seen in the parable of the Great Banquet in [Luke 14:15-24](/luke/14-15-24 "Luke 14:15-24 - The Parable of the Great Banquet").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sat at meat (Greek, _anakeîmai'_):** From G345, meaning "to recline (as a corpse or at a meal)." This word specifically refers to the common practice of reclining on couches while eating, rather than sitting upright. This posture was typical for formal meals and banquets in the ancient world, signifying a relaxed, intimate, and extended period of fellowship rather than a quick, casual encounter. Its use here emphasizes the deliberate and significant nature of Jesus' shared meal.
* **publicans (Greek, _telṓnēs'_):** From G5057, meaning "a tax-farmer, i.e. collector of public revenue." This term denotes individuals who purchased the right to collect taxes from the Roman government. They were notorious for their corruption, often demanding excessive amounts for personal gain, and were deeply despised by their Jewish compatriots who viewed them as traitors collaborating with the occupying power. Their presence at the meal highlights the scandalous nature of Jesus' association.
* **sinners (Greek, _hamartōlós'_):** From G268, meaning "sinful, i.e. a sinner." This term broadly describes those who "miss the mark" or fall short of God's moral and religious standards. In the context of 1st-century Judaism, it often referred to individuals who were perceived as habitually disregarding the Mosaic Law or living immoral lives, thereby placing them outside the circle of the "righteous" or "pious." The combination with "publicans" emphasizes the depth of social and religious ostracism these individuals faced.

#### Verse Breakdown
* **"And it came to pass, as Jesus sat at meat in the house":** This clause sets the scene, indicating that the event occurred during a meal where Jesus was reclining, a posture of intimate fellowship. The "house" is generally understood to be Matthew's (Levi's) home, providing a private yet public setting for this controversial gathering. The phrase "it came to pass" (G1096, _gínomai_) simply introduces the narrative event, signaling its occurrence.
* **"behold, many publicans and sinners came":** The interjection "behold" (G2400, _idoú_) draws attention to the surprising and significant arrival of a large number of individuals who were socially and religiously marginalized. The collective presence of "many publicans and sinners" underscores the scale of Jesus' radical outreach and the nature of the company He kept. Their "coming" (G2064, _érchomai_) implies an intentional act of drawing near to Jesus, perhaps drawn by His reputation for healing and teaching.
* **"and sat down with him and his disciples":** This final clause emphasizes the crucial act of fellowship. The publicans and sinners not only came but "sat down with" (G4873, _synanákeimai_) Jesus and His disciples, indicating that they were welcomed to share the meal and participate in the intimate setting. This act of shared table fellowship was a powerful sign of acceptance and inclusion, directly challenging the prevailing social and religious barriers that separated these groups from the "righteous."

#### Literary Devices
Matthew 9:10 employs several powerful literary devices to convey its profound message. **Juxtaposition** is central, placing the holy figure of Jesus alongside the ritually and morally "unclean" publicans and sinners. This stark contrast immediately highlights Jesus' unique mission and challenges the conventional understanding of holiness. There is also an element of **Irony**, as those whom society and the religious elite deemed unworthy of God's presence are precisely the ones Jesus chooses to associate with, while the "righteous" (the Pharisees, as seen in the subsequent verses) are the ones who stand apart in judgment. Finally, the **Symbolism** of the shared meal is paramount. In ancient culture, eating together signified acceptance, peace, and shared life. By dining with publicans and sinners, Jesus was not merely having a casual meal; He was symbolically extending the boundaries of God's fellowship and demonstrating the inclusive nature of His Kingdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 9:10 profoundly illustrates the core of Jesus' ministry: His mission to the marginalized and His revolutionary approach to righteousness. This event underscores that God's grace is not reserved for the outwardly pious but is freely offered to all who recognize their need for it. Jesus' willingness to cross social and religious boundaries to engage with tax collectors and sinners reveals a divine compassion that prioritizes spiritual healing and restoration over ritual purity or social convention. It challenges the human tendency to create exclusive religious circles and instead calls for an expansive, merciful embrace of all people, reflecting God's own heart for the lost and broken. This act of fellowship foreshadows the radical inclusivity of the new covenant community, where all are welcome at God's table through faith in Christ.

* [Mark 2:15](/mark/2-15 "Mark 2:15 - Jesus Eats with Sinners")
* [Luke 5:29](/luke/5-29 "Luke 5:29 - Levi's Feast for Jesus")
* [Luke 15:1-2](/luke/15-1-2 "Luke 15:1-2 - Jesus Welcomes Sinners")

### REFLECTION AND APPLICATION
Matthew 9:10 serves as a powerful mirror for contemporary believers, challenging us to critically examine our own attitudes and practices regarding inclusivity and outreach. Jesus' example compels us to move beyond comfortable, homogenous circles and intentionally engage with those whom society, or even the church, might marginalize or deem "unworthy." This means cultivating a heart of genuine compassion that sees beyond labels, past mistakes, or social standing, recognizing that every individual is created in God's image and is in desperate need of His transforming grace. True discipleship, as modeled by Jesus, involves actively seeking out opportunities to extend fellowship, build bridges, and share the hope of the Gospel with those who are often overlooked or ostracized. It calls us to embody the welcoming heart of Christ, ensuring that our communities are places where the broken, the hurting, and the outcast can find acceptance, healing, and a pathway to God.

#### Questions for Reflection
* **Who are the "publicans and sinners" in my community or social circles today, and how do I typically interact with them?**
* **What social or religious barriers might I be inadvertently upholding that prevent me from extending genuine fellowship to others?**
* **How can I more intentionally follow Jesus' example of radical inclusivity in my daily life and within my faith community?**

### FAQ
**Why was it so scandalous for Jesus to eat with publicans and sinners?**

Answer: In 1st-century Jewish society, sharing a meal was a deeply significant act of fellowship, acceptance, and even shared identity. For a respected rabbi like Jesus to recline at table with "publicans" (tax collectors) and "sinners" was considered scandalous for several reasons. Tax collectors were viewed as traitors who collaborated with the Roman occupiers and were notorious for extortion, making them morally corrupt and ritually unclean. "Sinners" were a broad category of people who openly disregarded religious laws or lived immoral lives. By eating with them, Jesus was seen as associating with and implicitly endorsing their "unclean" status and sinful lifestyles, thereby violating social norms and religious purity laws, which deeply offended the Pharisees who rigorously adhered to these distinctions. This act challenged their understanding of who was worthy of God's presence and fellowship, as highlighted by their criticism in [Matthew 9:11](/matthew/9-11 "Matthew 9:11 - Pharisees Question Jesus' Actions").

**Did Jesus condone the sins of those He ate with?**

Answer: Absolutely not. Jesus' act of eating with publicans and sinners was not an endorsement of their sinful behavior, but rather an expression of His mission to bring them to repentance and healing. He clearly stated His purpose in [Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus' Mission to the Sick"), saying, "They that be whole need not a physician, but they that are sick... For I am not come to call the righteous, but sinners to repentance." His presence among them was an act of grace and an invitation to transformation, not an affirmation of their sin. Just as a physician enters a sick person's home to heal them, Jesus entered the lives of sinners to offer spiritual healing and new life. His willingness to engage with them demonstrated God's profound love and desire for all to turn from sin and find forgiveness.

### CHRIST-CENTERED FULFILLMENT
Matthew 9:10 is a powerful prefigurement of the very heart of Christ's redemptive mission. Jesus, the Son of God, did not come to call the already "righteous" but to seek and save the lost, the broken, and the marginalized. His willingness to recline at table with publicans and sinners is a tangible demonstration of His incarnational love, stepping into the defiled spaces of humanity to bring cleansing and reconciliation. He is the ultimate "physician" for sin-sick souls, as He declares in [Matthew 9:12](/matthew/9-12 "Matthew 9:12 - Jesus, the Physician"). This meal foreshadows the ultimate communion Jesus offers through His sacrifice on the cross, where He became sin for us, bridging the chasm between a holy God and sinful humanity ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). The fellowship extended in Matthew 9:10 culminates in the New Covenant, where through His blood, access to God's presence is granted to all who believe, regardless of their past ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Access Through Christ's Blood")). This scene anticipates the heavenly banquet where people from every tribe, tongue, and nation will gather with the Lamb of God, who takes away the sin of the world ([Revelation 7:9-10](/revelation/7-9-10 "Revelation 7:9-10 - Multitude from Every Nation Worships God")). Jesus, by dining with outcasts, perfectly embodies the welcoming embrace of God, who desires that none should perish but that all should come to repentance and eternal life through Him ([John 3:16-17](/john/3-16-17 "John 3:16-17 - God's Love for the World")).

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

Mark 2:15

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.

Mark 2:17

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.

1 Timothy 1:13

Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.

1 Timothy 1:16

Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

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 5:32

I came not to call the righteous, but sinners to repentance.

John 9:31

Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.