Matthew 9:11
in Matthew 9When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”
BSB
The same verse in ASV and KJV ▾
ASV
And when the Pharisees saw it, they said unto his disciples, Why eateth your Teacher with the publicans and sinners?
KJV
And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
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This verse in Matthew 9
Commentary
16 notes on this verseThe Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of "I desire mercy, and not sacrifice."
This site's exposition
publicans and sinners
on Matthew 9:10-11
Jesus sat at meat in the house, almost certainly Matthew's own by the parallel accounts, and many publicans and sinners came and sat down with him, a reclining table of the very company the Pharisees would not enter. The Pharisees put the question to the disciples rather than to Jesus directly, why eateth your Master with publicans and sinners, table fellowship in that culture being itself a declaration of acceptance. The bench reads their question as sincere by their own lights: a rabbi's company was thought to certify a man's standing.
The record, by era
The Church Fathers5 voices
For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.
According to the allegorical or mystical account, Matthew's house is his mind, which Christ entered through Matthew's faith in his grace. He is viewed as having truly "sat at table" there, for this same Matthew deserved to be the writer of this Gospel. Describing the …
(V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, 'Why does your teacher eat with tax collectors and sinners?' But when Jesus heard it, he said, 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means: "I desire mercy, and not sacrifice." For I came not to call the righteous, but sinners.''
A commentator
John ChrysostomHomily on the Gospel of Matthew 30 · Written in the 5th century.
proposed
But how is it, one may say, that Paul commands, "If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?" In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect, nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted. But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying, "Why eateth your Master with publicans and sinners?" And when the disciples seem to be doing wrong, they intercede with Him, saying, "Behold thy disciples do that which is not lawful to do on the sabbath-day;" but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples.
Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.
9 more voices on this verse
The Medieval Church3 voices
When the Pharisees saw this... We have seen how Jesus calls sinners to follow him and accepts them at the banquet. Here the complaint is mentioned: first, about the company; secondly, about the banquet (v. 14). In regard to the first, the question is put; …
They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.
"And it came to pass, as Jesus sat at table in the house, behold, many publicans and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and …
The Puritans and the Awakening2 voices
(2.) Because they wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it.
And when the Pharisees saw it,....
The Nineteenth Century4 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Why eateth and drinketh ... - To eat and drink with others denotes intimacy and familiarity. The Pharisees, by asking this question, accused him of seeking the society of such people, and of being the companion of the wicked. The inference which they would draw was, that he could not be himself righteous, since he delighted in the company of abandoned people.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
And when the Pharisees--"and scribes," add Mark and Luke (Mr 2:6; Lu 5:21). saw it, they said--"murmured" or "muttered," says Luke (Lu 5:30). unto his disciples--not venturing to put their question to Jesus Himself. Why eateth your Master with publicans and sinners?--(See on Lu 15:2).
Let us notice, in the first part of this passage, our Lord’s knowledge of men’s thoughts. There were certain of the scribes who found fault with the words which Jesus spoke to a man sick of the palsy: they said secretly among themselves, “This man blasphemeth.”They probably supposed that no one knew what was going on in their minds: they had yet to learn that the Son of God could read hearts, and discern spirits. Their malicious thought was publicly exposed: they were put to open shame. Jesus “ knew their thoughts.” There is an important lesson for us here. “All things are naked and open unto the eyes of Him with whom we have to do.” ( Hebrews 4:13 ). Nothing can be concealed from Christ. What do we think of, in private, when no one sees us? What do we think of in church when we seem grave and serious? What are we thinking of at this moment, while these words pass under our eyes? Jesus knows. Jesus sees. Jesus records. Jesus will one day summon us to give account. It is written that “God shall judge the secrets of men by Jesus Christ, according to my gospel.” ( Romans ). Surely we ought to be very humble when we consider these things: we ought to thank God daily that the blood of Christ can cleanse from all sin; we ought often to cry, “Let the words of my mouth, and the meditation of my heart be acceptable in your sight.” (Psalm ). Let us notice, in the second place, the wonderful call of the apostle Matthew to be Christ’s disciple. We find the man, who afterwards was the first to write a Gospel, sitting at the receipt of custom. We see him absorbed in his worldly calling, and possibly thinking of nothing but money and gain; but suddenly the Lord Jesus calls on him to follow him, and become his disciple. At once Matthew obeys. He makes haste, and delays not, to keep Christ’s commandments ( Psalm 119:60 ). He rises and follows him.
When the Pharisees saw it - He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone inspires the soul with true benevolence. The self-righteous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their secular business requires it, or when they have the prospect of doing good to their souls.
How the passage was read
On Matthew 9:9-17On Matthew 9:9-17
Why eating at Matthew's table shocked, and why the fasting question was sincere
The Pharisaic program was a table program. A chaver (“associate,” a member of the fellowship) undertook to eat only properly tithed, ritually pure food, and therefore would not accept the hospitality of an am ha'aretz (“people of the land,” the ordinary non-observant), whose food and vessels could not be trusted; the Mishnah sets out those membership terms (Demai 2:2). Tax collectors stood lower still: collaborators living by extortion, so far outside the community's trust that the Mishnah rules a house unclean if tax collectors have entered it (Taharot 7:6). Reclining at Matthew's table was therefore not loose etiquette; it was a deliberate crossing of a purity-and-loyalty boundary, and Jesus defends it from the prophets: “I desire mercy, and not sacrifice” (Hosea 6:6).
The fasting question that follows comes from devout practice, not hostility: John's own disciples fasted. The Torah commands one fast a year (the Day of Atonement); the pious added voluntary fasts, by Jesus' day typically Monday and Thursday, a rhythm the Talmud's fasting tractate discusses (Ta'anit 12a) and the Pharisee of Luke 18:12 names: “I fast twice in the week.” Jesus' answer runs on the tradition's own wedding law: a bridegroom is exempt from reciting the Shema on his wedding night, because joy overrides (Mishnah Berakhot 2:5). “Can the wedding guests mourn while the bridegroom is with them?” claims that exemption for His whole company, and quietly takes the Bridegroom's role, which in the Prophets belongs to God Himself (Hosea 2, Isaiah 62:5).
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Demai 2:2 (the associate's table discipline) · Mishnah Taharot 7:6 (tax collectors and the unclean house) · Mishnah Berakhot 2:5 (the bridegroom's exemption) · Ta'anit 12a (Babylonian Talmud, the voluntary fast days)
The words behind it
19 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| ἰδόντες | idontes | having seen [it] | G1492 → | 374 times |
| οἱ | hoi | the | G3588 → | 19766 times |
| Φαρισαῖοι | pharisaioi | Pharisees | G5330 → | 97 times |
| ἔλεγον | elegon | was saying | G3004 → | 1325 times |
| τοῖς | tois | to the | G3588 → | 19766 times |
| μαθηταῖς | mathetais | disciples | G3101 → | 260 times |
| αὐτοῦ· | autou | of Him; | G846 → | 5565 times |
| διὰ | dia | Because of | G1223 → | 664 times |
| τί | ti | why | G5101 → | 563 times |
| μετὰ | meta | with | G3326 → | 461 times |
| τῶν | ton | the | G3588 → | 19766 times |
| τελωνῶν | telonon | tax collectors | G5057 → | 21 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἁμαρτωλῶν | hamartolon | sinners | G268 → | 47 times |
| ἐσθίει | esthiei | eats | G2068 → | 65 times |
| ὁ | ho | the | G3588 → | 19766 times |
| διδάσκαλος | didaskalos | Teacher | G1320 → | 58 times |
| ὑμῶν; | humon | of you? | G4771 → | 2973 times |
καὶAnd
kaiG2532 →9120 times
ἰδόντεςhaving seen [it]
idontesG1492 →374 times
οἱthe
hoiG3588 →19766 times
ΦαρισαῖοιPharisees
pharisaioiG5330 →97 times
ἔλεγονwas saying
elegonG3004 →1325 times
τοῖςto the
toisG3588 →19766 times
μαθηταῖςdisciples
mathetaisG3101 →260 times
αὐτοῦ·of Him;
autouG846 →5565 times
διὰBecause of
diaG1223 →664 times
τίwhy
tiG5101 →563 times
μετὰwith
metaG3326 →461 times
τῶνthe
tonG3588 →19766 times
τελωνῶνtax collectors
telononG5057 →21 times
καὶand
kaiG2532 →9120 times
ἁμαρτωλῶνsinners
hamartolonG268 →47 times
ἐσθίειeats
esthieiG2068 →65 times
ὁthe
hoG3588 →19766 times
διδάσκαλοςTeacher
didaskalosG1320 →58 times
ὑμῶν;of you?
humonG4771 →2973 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 11:19The Son of Man came eating and drinking, and they say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’ But wisdom is vindicated by her actions.”
it leads to
- Luke 19:7
And all who saw this began to grumble, saying, “He has gone to be the guest of a sinful man!”
Reached by 3 separate paths from here.
- Luke 15:1–2
Now all the tax collectors and sinners were gathering around to listen to Jesus.
Reached by 2 separate paths from here.
- Matthew 9:10–11
Later, as Jesus was dining at Matthew’s house, many tax collectors and sinners came and ate with Him and His disciples.
- Luke 7:34–36
The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’
- Luke 5:29–30
Then Levi hosted a great banquet for Jesus at his house. A large crowd of tax collectors was there, along with others who were eating with them.
- Luke 19:7
Through
Mark 2:16When the scribes who were Pharisees saw Jesus eating with these people, they asked His disciples, “Why does He eat with tax collectors and sinners?”
it leads to
- Luke 18:11
The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector.
- Luke 19:10
For the Son of Man came to seek and to save the lost.”
- 1 Corinthians 2:15
The spiritual man judges all things, but he himself is not subject to anyone’s judgment.
- Luke 18:11
Where this verse is studied
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Studies5
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About Matthew
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Chromatius of Aquileia, TRACTATE ON MATTHEW 45.5; Hilary of Poitiers, Commentary (church-history corpus); J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 30; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Rabanus Maurus, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.