As he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. When the Pharisees saw it, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”
When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick do. But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”
Then John’s disciples came to him, saying, “Why do we and the Pharisees fast often, but your disciples don’t fast?”
Jesus said to them, “Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. Neither do people put new wine into old wine skins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wine skins, and both are preserved.”
Geneva Bible translators 1599 · Public Domain On vv10, 13, 14, 15, 16 The customers fellows which were placed by the Romans,…
The customers fellows which were placed by the Romans, after that Judea was brought into the form of a province, to gather the customs, and therefore of the rest of the Jews, they were called sinners, that is to say very vile men.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–17 10 And it came to pass, as Jesus sat…
10 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.
Ver. 10. As Jesus sat at meat in the house] Matthew feasted Christ, for joy of his conversion. Yea, he made a feast, a feast like a king, a very sumptuous feast, as St Luke’s word importeth, {a} he kept open house, a table for all comers. As princes at their coronation straw the streets with coin, make the conduits run wine, release prisoners, &c.; so here. "Kill the fatted calf, and let us be merry," said he at his son’s return, Luk 15:23. When a sinner repents there are grand festivals and feasts in heaven: instruments of music are put into the angels’ hands, and songs into their mouths. How well paid was Zaccheus, when salvation was come home to his house! When God was once reconciled to the people in the wilderness, after their sin in setting up the golden calf, to testify their great joy and thankfulness, they brought stuff more than enough to the building of the tabernacle. The centurion, when he once became a proselyte, built the Jewish synagogues that had been thrown down by Antiochus, Luk 7:5. And Tyre converted finds another manner of merchandise than formerly, namely, to feed and clothe God’s saints with durable clothing, Isa 23:18.
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{a} Luk 5:29, Δοχην. acceptionem, splendidum epulum, ut annotat Erasm. ex Athenaeo.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10, 11, 12, 14 Luke saith that Levi made him a great feast…
Luke saith that 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, Luk 5:29. Mark saith, there were many, and they followed him, Mar 2:15. Matthew, touched with the sense of the free and infinite love of Christ to him, maketh Christ a feast: this speaketh him a man of some estate: he invites many to dine with him, some of them publicans, some noted sinners. He designs good undoubtedly to such as had been his former companions, that they might also see the Lord, and be brought to follow him. Grace teacheth a man to study the conversion of others, and never dwelleth in a narrow soul, nor studieth its concealment from others.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv10, 11, 12, 14 Observe here, Christ invites Matthew to a discipleship, Matthew…
Observe here, Christ invites Matthew to a discipleship, Matthew invites Christ to a feast; the servant invites his master, a sinner invited his Saviour. We do not find, wherever Christ was invited to any table, that he refused to go; if a Pharisee, if a publican invited, he constantly went; not for the pleasure of eating, but for the opportunity of conversing and doing good; Christ feasts us when we feast him.
From Matthew’s example, learn, That new converts are full of affection towards Christ, and very expressive of their love unto him. Such as before conversion disesteemed him, do afterwards kindly and respectfully entertain him; Matthew touched with a sense of Christ’s rich love, makes him a royal feast.
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Observe farther, How at this feast many publicans and sinners were present, of Matthew’s acquaintance no doubt, and probably invited by him, that they might also see Christ, and be partakes of the same grace with him.
Whence we learn, That grace teaches a man to desire and seek the conversion of others; and such as are truly brought home to Christ, themselves, will study and endeavour to bring in all their acquaintance to Christ also.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v14 The objections which were made against Christ and his…
The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe,
I. The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists (Mar 2:18 and Luk 5:33) that the disciples of the Pharisees joined with them, and we have reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears; if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand, blowing the coals. Now the complaint is, Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasions of strife and contention; but they often are so, as here; where we may observe,
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1. How they boasted of their own fasting. We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John fasted often, partly in compliance with their master's practice, for he came neither eating nor drinking (Mat 11:18); and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most minded by those that are yet under the discipline of the Spirit, as a Spirit of bondage, whereas, though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they fasted often, at least they thought it often. Note, Most men will proclaim every one his own goodness, Pro 20:6. There is a proneness in professors to brag of their own performance in religion, especially if there by any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness.
2. How they blamed Christ's disciples for not fasting so often as they did. Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity.
3. How they brought this complaint to Christ. Note, If Christ's disciples, either by omission or commission, give offence, Christ himself will be sure to hear of it, and be reflected upon for it. O, Jesus, are these thy Christians? Therefore, as we tender the honour of Christ, we are concerned to conduct ourselves well. Observe, The quarrel with Christ was brought to the disciples (Mat 9:11), the quarrel with the disciples was brought to Christ (Mat 9:14), this is the way of sowing discord and killing love, to set people against ministers, ministers against people, and one friend against another.
II. The apology which Christ made for his disciples in this matter. Christ might have upbraided John's disciples with the former part of their question, Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity.
But thou shalt answer, Lord, for me.
- Herbert
Two things Christ pleads in defence of their not fasting.
1. That it was not a season proper for that duty (Mat 9:15): Can the children of the bride-chamber mourn, as long as the bridegroom is with them? Observe, Christ's answer is so framed, as that it might sufficiently justify the practice of his own disciples, and yet not condemn the institution of John, or the practice of his disciples. When the Pharisees fomented this dispute, they hoped Christ would cast blame, either on his own disciples, or on John's, but he did neither. Note, When at any time we are unjustly censured, our care must be only to clear ourselves, not to recriminate, or throw dirt upon others; and such a variety may there be of circumstances, as may justify us in our practice, without condemning those that practise otherwise.
Now his argument is taken from the common usage of joy and rejoicing during the continuance of marriage solemnities; when all instances of melancholy and sorrow are looked upon as improper and absurd, as it was at Samson's wedding, Jdg 14:17. Now, (1.) The disciples of Christ were the children of the bride-chamber, invited to the wedding-feast, and welcome there; the disciples of the Pharisees were not so, but children of the bond-woman (Gal 4:25, Gal 4:31), continuing under a dispensation of darkness and terror. Note, The faithful followers of Christ, who have the Spirit of adoption, have a continual feast, while they who have the spirit of bondage and fear, cannot rejoice for joy, as other people, Hos 9:1. (2.) The disciples of Christ had the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and then should they fast. The thoughts of parting grieved them when he was going, Joh 16:6. Tribulation and affliction befell them when he was gone, and gave them occasion of mourning and praying, that is, of religious fasting. Note, [1.] Jesus Christ is the Bridegroom of his Church, and his disciples are the children of the bride-chamber. Christ speaks of himself to John's disciples under this similitude, because that John had used it, when he called himself a friend of the bridegroom, Joh 3:29. And if they would by this hint call to mind what their master then said, they would answer themselves. [2.] The condition of those who are the children of the bride-chamber is liable to many changes and alterations in this world; they sing of mercy and judgment. [3.] It is merry or melancholy with the children of the bride-chamber, according as they have more or less of the bridegroom's presence. When he is with them, the candle of God shines upon their head, and all is well; but when he is withdrawn, though but for a small moment, they are troubled, and walk heavily; the presence and nearness of the sun makes day and summer, his absence and distance, night and winter. Christ is all in all to the church's joy. [4.] Every duty is to be done in its proper season. See Ecc 7:14; Jam 5:13. There is a time to mourn and a time to laugh, to each of which we should accommodate ourselves, and bring forth fruit in due season. In fasts, regard is to be had to the methods of God's grace towards us; when he mourns to us, we must lament; and also to the dispensations of his providence concerning us; there are times when the Lord God calls to weeping and mourning; regard is likewise to be had to any special work before us, Mat 17:21; Act 13:2.
2. That they had not strength sufficient for that duty. This is set forth in two similitudes, one of putting new cloth into an old garment, which does but pull the old to pieces (Mat 9:16); the other of putting new wine into old bottles, which does but burst the bottles, Mat 9:17. Christ's disciples were not able to bear these severe exercises so well as those of John and of the Pharisees, which the learned Dr. Whitby gives this reason for: There were among the Jews not only sects of the Pharisees and Essenes, who led an austere life, but also schools of the prophets, who frequently lived in mountains and deserts, and were many of them Nazarites; they had also private academies to train men up in a strict discipline; and possibly from these many of John's disciples might come, and many of the Pharisees; whereas Christ's disciples, being taken immediately from their callings, had not been used to such religious austerities, and were unfit for them, and would by them be rather unfitted for their other work. Note, (1.) Some duties of religion are harder and more difficult than others, like new cloth and new wine, which require most intenseness of mind, and are most displeasing to flesh and blood; such are religious fasting and the duties that attend it. (2.) The best of Christ's disciples pass through a state of infancy; all the trees in Christ's garden are not of a growth, nor all his scholars in the same form; there are babes in Christ and grown men. (3.) In the enjoining of religious exercises, the weakness and infirmity of young Christians ought to be considered: as the food provided for them must be such as is proper for their age (Co1 3:2; Heb 5:12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, Joh 16:12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. Such as was God's care of his Israel, when he brought them out of Egypt, not to lead them by the way of the Philistines (Exo 13:17, Exo 13:18), and such as was Jacob's care of his children and cattle, not to overdrive them (Gen 33:13), such is Christ's care of the little ones of his family, and the lambs of his flock: he gently leads them. For want of this care, many times, the bottles break, and the wine is spilled; the profession of many miscarries and comes to nothing, through indiscretion at first. Note, There may be over-doing even in well-doing, a being righteous over-much; and such an over-doing as may prove an undoing through the subtlety of Satan.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–17 And when the Pharisees saw it,.... The feast Matthew…
And when the Pharisees saw it,.... The feast Matthew made, the guests that were invited, and particularly that Christ sat down to meat with such vile and wicked company; they and the Scribes, as Mark and Luke add, who generally were together, of the same complexion, equally enemies to Christ, and watchful observers of his conduct, and pretending to a more strict and religious way of life, were offended at all this;
and said to his disciples, which they chose to do, rather than to Christ himself; partly, because they were afraid to engage in a dispute with him, who had just given them a full proof of his omniscience, that he knew the very thoughts and reasonings of their minds, and had so confounded them already, both by his arguments and miracles; and partly, because they might think themselves a match for the disciples, and might hope to stumble and ensnare them, and prevail upon them to quit their profession, and leave following him, whom they would suggest could not be a good man, that was guilty of so evil an action; which, with them, was very unlawful and abhorrent, as that for which they accuse and reprove him,
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why eateth your master with publicans and sinners? The "publicans", or gatherers of the Roman tax, toll, or tribute of any sort, whether Jews or Gentiles, were persons of a very infamous character; and, as here, so often, in Jewish writings, are ranked with "sinners", and those of the worst sort: so false swearing was allowed to be made , "to murderers, and to robbers, and to publicans" (o); and so "publicans and thieves" are joined together by Maimonides (p), and a publican is said by him to be as a thief. And indeed this was not only the sense of the Jews, but also of other people, according to those words of Zeno the poet, (q), "all publicans are all of them robbers": though this was not originally their character; for formerly the best of the Roman gentry were employed in this office, till by malpractices it became scandalous, when the meaner sort of people, yea, even vassals, were put into it (r). Now, with such sort of men as these the Pharisees held it unlawful to have any sort of conversation; they expelled such their society, would not dwell with them in the same house, nor eat or drink with them; concerning which, their rules and methods are these;
"a companion, or friend, who becomes the king's collector, or a "publican", or the like, they drive him from society with them: if he abstains from his evil works, then he is as any other man (s).''
Again,
"when the king's collectors enter into a house to dwell, all that are in the house are defiled (t).''
Moreover, it is (u) said, that
"the former saints ate their common food with purity, i.e. with their hands washed, and took care of all defilements every day; and these were called Pharisees; and this sect was exceedingly holy, and was the way of piety; for such a man was separated, and he abstained from the rest of the people, and he did not touch them, , "nor did he eat and drink with them".''
It was a general rule with them, that a clean person ought not to eat with an unclean, as they judged the common people to be; nay, that a Pharisee, who was unclean himself, might not eat with another person that was so, and which they boast of, as a great degree of holiness.
"Come and see, (say they (w),) to what a pitch purity has arrived in Israel; for they not only teach, that a pure person may not eat with one that is defiled, but that one that has a "gonorrhoea" may not eat with another that has one, lest he should be used to transgress this way; and a Pharisee that has a "gonorrhoea" may not eat with a common person that has one, lest he should be used to do so.''
Hence they looked upon Christ and his disciples as such, and would insinuate that they were evil men, who had no regard to purity of life and conversation.
(o) Mis. Nedarim, c. 3. sect. 4. (p) Hilch. Gezela, c. 5. sect. 9. 11. (q) Apud Fabricii Graec. Biblioth. l. 2. c. 22. p. 755. (r) Alex. ab Alex. Genial. Dier. l. 2. c. 29. (s) Maimon. Mishcab & Moshab, c. 10. sect. 8. (t) lb. c. 12. sect. 12. (u) lb. Hilchoth Tumaot Okelim. c. 16. sect. 12. (w) T. Bab. Sabbat, fol. 13. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 11, 13, 14, 15, 16, 17 As Jesus sat at table in the house -…
As Jesus sat at table in the house - Of Matthew, who having invited many of his old companions, made him a feast, Mark ii, 15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions: Sinners - Open, notorious, sinners.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–17 Verse 10. Sat at meat in the house] Viz.…
Verse 10. Sat at meat in the house] Viz. of Matthew, who it appears, from Lu 5:29, made a great feast on the occasion, thus testifying his gratitude for the honour done him; and that his friends and acquaintances might profit by the teaching of his new master, he invites them to the entertainment that was honoured by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (See Clarke on Mt 5:46) and sinners, αμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, Mt 11:19; Mt 26:45; Mr 2:15-17; Mr 14:41; Lu 5:30-32; Lu 6:32-34; Lu 7:34; Lu 7:37; Lu 7:39; Lu 15:1-2; Lu 15:7; Lu 15:10; Lu 19:7; Lu 24:7; Joh 9:16; Joh 9:24; Joh 9:25; Joh 9:31; Ro 5:8; Ga 2:15; Heb 7:26; 1Pe 4:18; in most, if not all of which places, it evidently refers to the character or state of a Gentile, or Heathen. See also the notes on these passages.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 14, 16 Mat 9:10-13. As Jesus sat at meat in the…
Mat 9:10-13. As Jesus sat at meat in the house — Namely, of Matthew, (see Mar 2:15,) who, being desirous at once to show his respects to Christ, and to give his former companions and acquaintance an opportunity of enjoying his instructive conversation, made a great entertainment for him, Luk 5:29. And many publicans and sinners came and sat down with him — Being invited by Matthew. The publicans, or collectors of taxes which the Jews paid the Romans, were infamous for their illegal exactions. With these were now present several other open, notorious sinners. When the Pharisees saw it — When they observed that Jesus ate and openly conversed with these men, being offended, they said, Why eateth your Master, &c. — Thus they commonly ask our Lord, Why do thy disciples do this? and his disciples, Why doth your Master? The Pharisees pretended to greater strictness than Christ in keeping at a distance from sinners, but they were far from being strict in reforming themselves, or in zeal for love and doing good to their fellow-creatures. When Jesus heard that — The Pharisees, it seems, though they had not directed their discourse to Jesus, yet had spoken so loud as to let all the guests hear their censure. Hence it was necessary that Christ should show them the unreasonableness of it, and therefore he said, They that be whole need not a physician, but they that are sick — Implying that, since the Pharisees thought themselves righteous persons, they had no need of his company and instructions, whereas the publicans, whom they called sinners, being sick, had the best right to it: and that as nobody ever blamed a physician for going into the company of the patients whose case he had undertaken; so, they could not blame him for conversing with sinners, since he did it not as their companion but as their physician, and therefore with a view to reclaim them. But go ye and learn what that meaneth — Ye that take upon you to teach others; I will have mercy, and not sacrifice — That is, I will have mercy rather than sacrifice: I love acts of mercy better than sacrifice itself. See this explained at large in the note on Hos 6:6; as if he had said, In bringing sinners to repentance, which is the highest exercise of benevolence, I do what is more acceptable to God than offering sacrifices, however many or costly, or observing the most important ceremonial institutions, so unreasonably magnified by the men of your sect, who observe them on many occasions at the expense of charity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–14 And it came to pass, as Jesus sat at…
And it came to pass, as Jesus sat at meat in the house - This was at a feast given to him by “Levi” or “Matthew,” Luk 5:29. This is another circumstance favorable to Matthew, but omitted by him, and recorded by Luke; showing also that the apostles were averse to praising themselves. To receive Christ hospitably and kindly was a commendable act, and it strongly evinces Matthew’s freedom from ostentation that he has not himself mentioned the fact. It thus illustrates the command of the Saviour, as recorded by himself, Mat 6:1-4.
At meat - At the table; at supper.
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Many publicans and sinners came - Probably the old friends of Matthew who had been invited by him. The character of a “publican,” or tax-gatherer, among the Jews was commonly not very respectable (see notes at Mat 5:47; Mat 18:17), and there is no improbability in supposing that Matthew, before his conversion, had sustained the general character of such people, and that his associations and friendships had been among those who were not remarkable for their morality.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12–17 They that are in health. The explication of which…
They that are in health. The explication of which is, I converse with sinners, that I may heal their souls from incredulity. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–13 And it came to pass, as Jesus sat at…
And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says (Luk 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mat 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mar 5:21, &c., and Luk 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.
behold, many publicans and sinners--Luke says, "a great company" (Luk 5:29) --came and sat down with him and his disciples. In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–17 § 52. — CONVERSATION AT MATTHEW’S FEAST, Mat_9:10-17.
§ 52. — CONVERSATION AT MATTHEW’S FEAST, Mat_9:10-17.
This fact occurred probably some six months after the call mentioned in the last verse.
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10. At meat in the house — Luke informs us that it was in Matthew’s or Levi’s house. Publicans and sinners — Men of unpopular reputation, and men guilty of wicked conduct. Matthew called to this feast not only his old associates the publicans, but many whom he would gladly bring under the reforming power of our Lord’s discourse. He thus showed to his acquaintances and friends that he gloried in his Christian profession and Christian hopes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–17 10–13. A Meal in the Evangelist’s House. Mar_2:15-17; Luk_5:29-32
10–13. A Meal in the Evangelist’s House. Mar_2:15-17; Luk_5:29-32
10. in the house] St Luke says “and Levi made him a great feast,” which makes it clear that the meal was in Levi’s house.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–17 (10) As Jesus sat at meat in the house.—The…
(10) As Jesus sat at meat in the house.—The Greek runs, as he sat at meat. The insertion of the name Jesus in this part of the sentence injures the sense. What seems to have been meant is, that while Matthew sat (i.e., reclined after Roman fashion), many publicans and sinners came and reclined with Jesus and His disciples. On the assumption of St. Matthew’s authorship of the Gospel, there is a noticeable humility in his omission of the fact that he had made “a great feast” (Luk_5:29). It was apparently a farewell feast to old friends and neighbours before he entered on his new calling. They were naturally mostly of his own class, or on a yet lower level. The publican was the pariah of Palestine, and no decent person would associate with him. The term “sinners” may have included Gentiles, but does not necessarily designate them. So far as the context goes, as in Mat_9:13, the term is used in its simple and natural sense.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–17 Vers. 10-13. The feast with publicans and sinners, and…
Vers. 10-13. The feast with publicans and sinners, and Christ"s apology. Parallel passages: Mar_2:15-17 Luk_5:29-32. All three evangelists give the essential features of the section, but Mark and Luke show more clearly that the feast was in the house of the new disciple, and Matthew alone gives the reference to Hosea.
And it came to pass, as Jesus (he, Revised Version) sat at meat; " Gr. reclined: and so always" (Revised Version margin); cf. Mat_26:20. In the house; Luke, "And Levi made him a great feast in his house." Whether or not this was the same as the telwnion , we have no means of knowing, but presumably it was not. Behold, many publicans (Mat_5:46, note) and sinners. The second term seems to include all who openly impugned or neglected the Law. It is, therefore, sometimes used with special reference to Gentiles. (Mat_26:45; cf. Gal_2:15) Came and sat down with him (Revised Version, Jesus, emphatic) and his disciples.
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Vers. 10-13. Jesus the Friend of sinners.
The incident here recorded follows on the call of Matthew the publican. Our Lord had just appointed a member of an order usually regarded as hopelessly reprobate to be one of his apostles. It was natural that the publican"s old associates should recognize this breaking down of old barriers, and flock to the feast which Matthew provided to welcome and honour his new Friend.
I THE FACT. Jesus did eat and drink with men of questionable occupation, and even with those of notoriously bad character. He did not simply show himself kindly disposed towards such people. He associated with them. Many benevolent persons would wish them well, and-some would support homes and refuges for the most miserable and degraded among them. But the Church of Christ has been slow in following her Master"s example in showing real brotherhood for people under a social ban. The conduct of Jesus was new to the world, and it has been but rarely followed. Here is the wonder of his brotherly nature. He will take the lowest to the priceless privilege of his friendship.
II THE COMPLAINT. This conduct of our Lord was regarded as scandalous by the religious people of his day, as similar conduct on the part of any good man who was daring enough to attempt it would be regarded by the religious people of our own times. It was not really suspected that he enjoyed the bad atmosphere of low society, but he was charged with courting that society in order to win popularity. Ungenerous people cannot conceive of generous motives. To them the grandest act of self-sacrifice must have some sinister aim.
III THE EXPLANATION. Jesus associated with persons of bad character in the hope of raising them. He compared himself to a physician who does not pay his visits to healthy people. The doctor on his rounds goes to some strange houses. If he were but a casual caller, his choice of associates might raise a scandal. But his work determines his action. Though he has to handle and study what is very repulsive, science and humane ends elevate his treatment of it, and keep this pure. Christ goes first where he is most needed. Not desert, not pleasure, but need, draws him. When he comes it is to heal. His purpose sanctifies his association with persons of loose character. His one aim is to do them good.
IV THE JUSTIFICATION. The religious people who accused our Lord had formed a totally false conception of the service which was acceptable to God. Jesus answered them out of their own Bible. There they might have read that what God required was not ceremonial offerings, but kindness to our fellow-men and not sacrifice." Thus he turns the tables. These very religious people, his accusers, are not pleasing God. They are very particular about formal observances, but they neglect the weightier matters of the Law. Christ is truly doing God"s will by showing mercy. God is love, and Divine love is never so gratified as by the exercise of human charity. Therefore it is quite in accordance with his Father"s will that Christ shall call the sinners. His mission is to them. Those people who think themselves righteous cannot have any blessing from Christ. The self-righteous hypocrite is really further from the kingdom of heaven than the publican and the sinner. W.F.A.
Vers. 10-13. (see also Mar_2:15-22 Luk_5:29-39) The model readiness of mercy.
Learn that
I THE MOST UNUSUAL PLACES AND THE MOST UNUSUAL TIMES ARE, ACCORDING TO THE EXAMPLE OF CHRIST, TO BE UTILIZED FOR THE SEEKING AND CONVERTING OF THE MOST UNUSUAL CHARACTERS, AND THOSE WHO MAY BE APPARENTLY OF THE MOST HOPELESS KIND.
II THAT BY THE EXAMPLE OF CHRIST NO LIMIT MUST BE SET TO THE CONDESCENSION WHENEVER EVEN IT MAY MOST REALLY MERIT THAT DESCRIPTION OF THE MAN WHO WOULD EMULATE THE CHARACTER AND THE WORK AND THE METHODS OF THAT MODEL PHYSICIAN OF SOULS.
III THAT AS THE SUPREME NEED OF THE SOUL IS MERCY, SO ALSO THE SOVEREIGN QUALIFICATION OF HIM WHO WOULD RE ITS PHYSICIAN IS READINESS TO MERCY TO FEEL IT AND TO SHOW IT.
Contrast the "having mercy" and the requiring of sacrifice. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 11, 12, 13, 15, 16, 17 As Jesus sat at meat in the house.
Mat_9:10
As Jesus sat at meat in the house.
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I. Levis calling.
II. Levis feast.
1. It probably did not immediately follow the call, but was a fit token of the joy of its acceptance.
2. St. Matthew the blessed means of bringing together the Saviour and the lost whom He came to redeem. (A. M. Stuart.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv10–17 10. As he sat at meat. At a meal.…
10. As he sat at meat. At a meal. In the house. The house of Matthew. Matthew made a feast (Mark 2:15; Luke 5:29). Many publicans and sinners came. Matthew's old associates. Luke says they were invited. Publicans. Collectors of the Roman tax, usually Jews, but hated because they collected a hateful tax, often, too, grasping and unscrupulous. Sinners. Persons excommunicated from the synagogue. An orthodox Jew would not eat with them. When the term sinner is applied to a woman, it usually means an outcast.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v14 Mat_9:14. The disciples of John.—The passage is interesting as…
CRITICAL NOTES
Mat_9:14. The disciples of John.—The passage is interesting as showing:
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1. That the followers of the Baptist continued during our Lord’s ministry to form a separate body (as in Mat_11:2, Mat_14:12).
2. That they obeyed rules which he had given them, more or less after the pattern of those of the Pharisees. They had their own days of fasting (the context makes it probable that the feast in Matthew’s house was held on one of them), their own forms of prayer (Luk_11:1). They, it would seem, acting with the Pharisees, and perhaps influenced by them, were perplexed at conduct so unlike that of the master they revered, and came, therefore, with their question. But they were, at least, not hypocrites, and they are answered, therefore, without the sternness which had marked the reply to their companions (Plumptre).
Mat_9:15. The children (sons, R.V.) of the bridechamber.—On the day of marriage the bridegroom went, adorned and anointed, to the house of the bride, attended by his companions (Jdg_14:11), and led her, attended by her maidens, in festive procession, with music and dancing, at even, by torchlight, into the house of his father. The marriage feast, which was defrayed by the bridegroom, lasted seven days (Lange).
Mat_9:16. New cloth.—Undressed (R.V.). It denotes cloth that has not passed through the process of fulling—that process by which cloth is thickened and made compact, as well as cleansed. When the up-filling patch shrinks it takes along with it a margin of the old and tender robe, and the rent is made worse (Morison). John was not a member of the newly inaugurated kingdom of God (Mat_11:11). In accordance with this, Jesus declared the forms of righteousness practised by John’s disciples to be antiquated and out of keeping with the new righteousness which He taught as belonging to the kingdom of God (Wendt).
Mat_9:17. Bottles.—Wine-skins (R.V.).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_9:14-17
The law of fasting.—The connection of this passage with the preceding one may be only in the order of thought; the thought of “feasting” (Mat_9:10) leading to that of “fasting” in the Evangelist’s mind, by the rule of opposites, as it were. Or there may have been a connection between them of a closer description. As some understand Mar_2:18, “the disciples of John and of the Pharisees were keeping a fast at that time” (Wordsworth, in loc.). If so, there would be both “fasting” and “feasting” side by side, as it were; and nothing would be more natural, therefore, than that those who were fasting should then and there ask the others why they were not. “Why is it that Thy disciples never do what is done so often by us?” (see end of Mat_9:14). The Saviour’s answer seems to take in the case of all the parties concerned:—His own disciples; the “disciples of the Pharisees”; the “disciples of John.”
I. His own disciples.—Their case could be disposed of by the mere consideration of time. There was a time for everything under the sun (Ecc_3:1); amongst other things for lamentation and grief, and for that abstinence from food which is so usual an accompaniment and token of grief (2Sa_12:16). For that very reason such abstinence was not suitable for a season of joy; such a season, e.g. as when the “friends” of a “bridegroom” come to congratulate him on his happiness. This applied to the then condition of the disciples of Christ. Unlike the disciples of John (so it is supposed by some), who were then separated from their master and head in consequence of his imprisonment by Herod, these disciples were enjoying the full sunshine of the presence of their Head. The very thought of fasting, therefore, in their present circumstances, was wholly out of the question. The time would come, indeed, when their case in this respect would be different; when their “Bridegroom” also would be taken away. In one sense they would have “fasting” enough at that time. But for the time then present, and as things were then, the observance of fasting was not to be asked at their hands. “Can the children of the bride-chamber fast while the bridegroom is with them?”
II. The disciples of the Pharisees.—Their case, also, could be disposed of in an equally summary way. The question here was that of purpose and aim. If there were times, as implied before, in which it was not unbecoming to deny the body in a greater or less degree the support it required, with what object and in what spirit should such denial be practised? Our Saviour’s parable seems to answer this question by showing what ought not to be in this case. In particular, He warns men against the view which the Pharisees held on this subject. Their great idea in enjoining fasting was that of reparation and atonement. The mortification of the body was prescribed by them in order thereby to “make up” for the sins of the mind. Was there a “rent,” as it were, in the garment of righteousness through the commission of sin or omission of duty? They looked to “fasting” to mend it. See how this idea is involved in Isa_58:3; Luk_18:12. See, on the other hand, how emphatically it is here rejected by Christ. To “put” such a piece of “new cloth”—rather a piece of such “unfulled,” and therefore unfinished, and therefore imperfect and unsuitable material as this on the faulty garment—is not to improve the matter but to make it much worse. It is to “take away” in fact, and not to “make up”; to make the “rent” at once larger and more conspicuous; and to add to nothing, in any way, except the original fault. No guilt, in a word, can be atoned for by such a clumsy mockery of atonement! The very idea of it is sin.
III. The case of the disciples of John was the case of men in a transitional state. It was the kind of case, therefore, in which the disciples of Christ would find themselves before long, in passing from the comparative darkness and bondage of the law (cf. Act_15:10) to the light and liberty of the gospel. The first thing for all persons so situated to remember is this, that no transition of the kind can take place without some amount of dislocation and shock. Also, that this dislocation will affect primarily the question of ordinances and customs. Customs proper enough where the light is partial may not be so proper where the light is complete; or, at any rate, may require to be greatly modified in order to render them so. It is like that, in a word, which is so well known to be true about wine-skins and wine. Old wine-skins do all that is wanted in the case of old wine. It is when men fill them with new wine that they make a mistake, and find that, instead of gaining much, they lose everything by so doing (Mat_9:17). The same is true of the strictly parallel question of ordinances and doctrines. Some ancient ordinances were only intended for an undeveloped measure of truth. To try to use them, therefore, for a fully developed measure, is to make confusion of all. Let this be remembered, therefore, with regard to the special question at issue. How far can “fasting” be made to fit the new condition of things? How far, under it, can fasting be employed to do what it doubtless accomplished before? This is the direction in which they must search in order to settle this point. What He had said at first had settled it for the present. What He now says is in order to help them to settle it in the future. Much, in short, as they were seen to do afterwards in the kindred subject referred to in Acts 15.
On the whole, therefore, of this subject, we seem able to say:—
That Christ Himself does not positively settle it for us.—He does not say, in so many words, either fast or fast not. He does not forbid; neither does He enjoin. The utmost on one side seems to be, “It may have to be done.” The utmost on the other seems to be, “It is quite possible so to do it as to increase your transgression.”
2. That we cannot settle it for each other.—The considerations it depends on are of too private a nature to admit of interference on the one side, or to warrant it on the other. Whether we are rejoicing, individually, in the sense of Christ’s presence or lamenting His absence; whether we profit most by bewailing the one (1Sa_7:2) or by realising the other (Neh_8:10; Mat_28:20); whether we are of vigorous or weakly bodily health; whether we are most tempted to evil by fulness or want (Pro_30:9)—who can settle these questions for others? And yet who, without them, can settle that question at all? See therefore Rom_14:3.
3. That we ought to settle it for ourselves.—If a man thinks that the practice is not incumbent on him individually, he ought to know why. If he thinks that it is he ought to know why. Also, how far, at what times, and in what way too, ought these to be clear. Men may be wrong, of course, even so, in the conclusions they come to; but they can hardly, even so, be more wrong than in refusing to give it a thought.
HOMILIES ON THE VERSES
Mat_9:14-17. Spiritual life more authoritative than custom.—The spirit of the Christian religion is the spirit of liberty and progress. The question “Why do we,” etc., shows the readiness with which men learn to worship a custom, and give to some temporary form all the dignity and authority of an everlasting law.… They made the mistake of supposing that what was good and helpful for them, must be binding upon every person in every condition; or in other words, that the religious observances which they had received and used, must be of constant and universal obligation. The same mistake is often made still. Because a custom is of service to us, we have no right to make it a hindrance to others; that which inspires and uplifts us may cramp and restrain them. Men do harm when they try to transform the temporary into the immutable, and the local into the universal; by seeking to gain undue reverence for forms which are of human origin, they lessen men’s regard for the invisible, changeless laws of God. The divine life survives all the changes of form and system. The teaching of the New Testament on this point seems to be that when men seek to give to outward forms of religious expression that importance which belongs only to the inner spiritual life, they hinder the free development of soul-life and stay the progress of divine truth.
I. The question propounded by these men rests upon a wrong assumption, viz. that all religious life should manifest itself in precisely the same way.—
1. This receives no countenance from the variety of life and beauty in nature.
2. The varied manifestations of intellectual life disprove it.
3. The diversity of character displayed in the Bible contradicts it.
II. This question leaves out of sight an important principle, which is that our spiritual experience must regulate the outer life, and not any mere custom.—Jesus says, “Can the children of the bridechamber mourn,” etc.? Or to put it into common speech, “Can you expect My disciples to mourn when they are just beginning a new and joyous life? They are realising the power of My teaching, and the inspiration of My presence; if they were to hang down their heads and look sad now, they would belie their experience and play the part of hypocrites. Let them be happy, they are serving God in their own simple way; and bear in mind the time will soon come when they shall fast, because it will be in harmony with their deep feeling. The Shepherd shall be smitten and the sheep scattered abroad. I shall be nailed to the bitter cross, and My followers will wander in sad, dark loneliness; they will feel themselves orphans in the world, desolate and bereaved, then shall they fast.”
III. After correcting these false assumptions, our Lord declares the principle that real spiritual life will always find appropriate forms of expression.—“No man putteth a piece of new cloth,” etc. We take this to mean that it is of no use attempting to bind new life down to old forms; whenever this is done there is conflict and confusion. Illustrate by reference to early attempt to chain the Christian religion to the old ceremonial forms of Judaism. “I am come that they might have life,” etc.—W. G. Jordan, B.A.
Mat_9:16-17. Garments and wineskins.—By these illustrations our Lord conveyed a lesson on the charm of naturalness and the law of congruity in religion. Times of transition are critical. The disciples of John the Baptist were anxious to know whether Jesus meant only to reform the old Judaism, or to break away from it and introduce a new faith, with new rules and usages. On the question of fasting, for instance, they agreed with the Pharisees, and were concerned to find that the disciples of Jesus differed. Then the Lord answered them with heavenly metaphors which clothed a grave lesson with a veil of kindly humour. As old cloth and new cloth are one in being cloth, old wine and new are one in being wine; so the religion before Christ and that which He introduced are essentially one in kind, if not in quality. But it would not answer any good purpose to limit the new by the conditions of the old, or to place the Christian faith and life under the rules of the Pharisees, or even of thes disciples of John. So Jesus put it very plainly that He had not come to patch up Pharisaism, or garnish Rabbinism, or to pour His doctrine and all its vital force into the rigid forms of the later Judaism. The effect of a forced junction of the old and the new would be injurious to both. This is shown by throwing the illustration of the old garment patched with undressed cloth into two forms. St. Matthew and St. Mark report the Lord as indicating the damage to the old, whilst St. Luke reports Him as pointing out the injury to the new. In either case, it will be observed, the disruptive force is in the new. So to make Christianity a mere addendum to Rabbinical Judaism would only spoil the former, and would not preserve the latter. The second metaphor is to the same effect. To insist on the disciples of Jesus fasting because the Pharisees and the disciples of John fasted by rule, was to repress their joy at a time when they had a right to rejoice, and this was as unwise as to pour new wine into old wine-skins and shut it up. Thus again the Lord taught that a forced amalgamation of the old and the new dispensations would be disastrous to both. Let the law of congruity be observed.—D.Fraser, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v10 J. W. McGarvey's The Fourfold Gospel [LVII. Matthew's Feast].
J. W. McGarvey's The Fourfold Gospel [LVII. Matthew's Feast].
LVII. MATTHEW'S FEAST. DISCOURSE ON FASTING. (Capernaum.) aMATT. IX. 10-17; bMARK II. 15-22; cLUKE V. 29-39.
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c29 And Levi [another name for the apostle Matthew] made him a great feast in his house: b15 And it came to pass, that he was sitting aas he sat at meat in the bhis ahouse, cand there was a great multitude of publicans [Matthew had invited his old friends] and of others band abehold, many publicans and sinners came and sat down with Jesus and his disciples. bfor there were many, cthat were sitting at meat with them. band they followed him. c30 And the Pharisees and their scribes bthe scribes of the Pharisees, [that is, the scribes which were of their party or sect] when they saw that he was eating with the sinners and publicans, c murmured against his disciples, saying, athey said unto his disciples, cWhy do ye eat and drink with the publicans and sinners? aWhy eateth your Teacher with the publicans and sinners? bHow is it that he eateth and drinketh with publicans and sinners? [From their standpoint, the question was natural enough. No strict Jew could eat with a Gentile ( Act_11:3, Gal_2:12), and Matthew's guests were classed with the heathen.] a12 But b17 And awhen he bJesus heard it, he canswering said bsaith unto them, They that are whole cin health have no need of a physician, but they that are sick. a13 But go ye and learn what this meaneth, I desire mercy, and not sacrifice [For an explanation of this passage, see Mat_22:4, Luk_14:8, Joh_2:8, Joh_2:9). Mourning and fasting would therefore ill befit such an occasion.] c35 But the days will come; and when the bridegroom shall [350] be taken from them, band then will they fast in that day. cthose days. [Jesus here foretells the removal of his visible presence from his disciples by his ascension. His words predict but do not command a fast. He prescribed no stated fasts, and the apostolic church kept none. History shows that prescribed fasts become formal and tend to Phariseeism.] 36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment, else he will rend the new, and also the piece from the new will not agree with the old. a16 And no man putteth bseweth a piece of undressed cloth on aupon an old garment; for belse that which should fill it up taketh from it, afrom the garment, bthe new from the old, and a worse rent is made. [Jesus justifies the conduct of his disciples by an appeal to the principles of the new dispensation, by which they were governed. The disciples of John looked upon Jesus as a reformer of Judaism, but he corrects their false impressions. To tear the new dispensation to pieces to renovate or embellish the old would be to injure the new and to destroy the old. By the process of fulling or dressing, new cloth was cleansed and shrunk so as to become more compact. The new cloth, therefore, had in it, so to speak, a life-element, and in its movement while shrinking it would tear the weaker fiber of the old cloth to which it was sewed, and thus enlarge the rent. The new dispensation could have rites and forms of its own, but could not conform to the rites of the Pharisees. If the conduct of his disciples had made a rent in the rabbinical traditions with regard to fasting, Jesus could not so modify the conduct of his disciples as to patch the rent without injuring the moral sense of his disciples, and without making Phariseeism a more meaningless hypocrisy than ever.] 22 And no man putteth { a17 Neither do men put new wine into old wine-skins: celse the the new wine will burst the skins, aand the wine citself will be ais spilled, band the wine perisheth, and the skins: aburst, cand the skins will perish. abut they put new wine cnew [351] wine must be put} binto fresh wine-skins. aand both are preserved. [This parable is also an illustration of the principles set forth above. Wine was then stored in casks of skin--usually hides of goats. Wine-skins, newly made, were elastic, and would expand to accommodate the fermentation of the new wine within. But the old wine-skins were stiff and of little strength, and would burst if fermenting liquid were confined within them.] c39 And no man having drunk old wine desireth new; for he saith, The old is good. [The thought here is that as wine should be put in skins suited for it, and as, at an entertainment, the different kinds of wine should be served in appropriate succession; so, fasting should be observed on suitable occasions--not, for instance, at a wedding.]
[FFG 349-352]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv11, 13 Sin. (See Scofield "Rom 3:23").
sinners
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10, 12, 14, 16 The publican feast:
The publican feast:
v. 10. 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.
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Matthew, either upon his own initiative or at the suggestion of Jesus, caused a feast to be prepared, Mar 2:15; Luk 5:29. But here is a significant fact: publicans and sinners were the guests beside Jesus and His disciples. They were reclining, after the Oriental fashion, on special sofas, resting on pillows; scores, possibly hundreds, were present, all of the lowly, the social outcasts of the city, those whom the Pharisees had excommunicated from the synagogues. The latter took offense:
v. 11. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?
They regarded the whole festival as a scandalous affair, but lacked the courage to address Christ directly on this matter, hoping incidentally thus to alienate the disciples from the Master. Jesus, the Friend of the sinners, is a rock of offense to all self-righteous, proud hearts. They find His behavior savoring of the gutter, and criticize severely such as follow His directions in seeking sinners.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 14, 16, 17 General Information:
General Information:
These events occur at the house of Matthew the tax collector.
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the house
This is probably Matthew's house, but it could also be Jesus' house. Specify only if needed to avoid confusion.
behold
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
When the Pharisees saw it
"When the Pharisees saw that Jesus was eating with the tax collectors and sinful people"
Why does your teacher eat with tax collectors and sinful people?
The Pharisees use this question to criticize what Jesus is doing. (See: Rhetorical Question)
translationWords
tax
sin
disciple
Pharisee
teacher
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 13, 14, 15, 16 9:10 The Jewish people despised Jewish tax collectors (5:46-47;…
9:10 The Jewish people despised Jewish tax collectors (5:46-47; 18:15-20), who cooperated with Roman oppressors and were considered betrayers of the Israelite nation. Many also considered them unclean because of their frequent contact with Gentiles and because of the idolatrous images on Roman coins. Tax-collection was a private enterprise. In each district, Rome granted the right to collect taxes to the highest bidder (cp. Luke 19:1-10). Anything collected above the bid was profit for the collectors, who, driven by greed, often used extortion.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.