used only in certain past tenses · verb — second aorist active participle, nominative plural masculine
Pharisees
ΦαρισαῖοιPharisaioi
G5330
a separatist · noun — nominative plural masculine, a title
saw
εἴδωeídō
G1492
used only in certain past tenses
said
ἔπωépō
G2036
to speak or say (by word or writing)
unto
μαθηταῖςmathētais
G3101
a learner · noun — dative plural masculine
his
αὐτοῦ·autou
G846
the reflexive pronoun self · personal pronoun — genitive singular masculine
disciples
μαθητήςmathētḗs
G3101
a learner
Why
τίti
G5101
an interrogative pronoun · interrogative pronoun — accusative singular neuter
eateth
ἐσθίειesthiei
G2068
used only in certain tenses · verb — present active indicative, 3rd person singular
your
ὑμῶνhymōn
G5216
of (from or concerning) you
Master
διδάσκαλοςdidaskalos
G1320
an instructor (genitive case or specially) · noun — nominative singular masculine, a title
with
μετὰmeta
G3326
properly · preposition
publicans
τελωνῶνtelōnōn
G5057
a tax-farmer · noun — genitive plural masculine
and
καὶkai
G2532
and · conjunction
sinners
ἁμαρτωλῶνhamartōlōn
G268
sinful · adjective — genitive plural masculine
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Matthew 11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wis…
Luke 5:30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
Mark 2:16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinke…
Luke 15:1-2 Then drew near unto him all the publicans and sinners for to hear him.
1 Corinthians 5:9-11 I wrote unto you in an epistle not to company with fornicators:
Galatians 2:15 We who are Jews by nature, and not sinners of the Gentiles,
Hebrews 5:2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
Isaiah 65:5 Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Matthew 9:9-13
In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here,
I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God'…
And when the Pharisees--"and scribes," add Mark and Luke (Mar 2:6; Luk 5:21).
saw it, they said--"murmured" or "muttered," says Luke (Luk 5:30).
unto his disciples--not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and sinners?--(See on Luk 15:2).
John Gill on Matthew 9:11
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 co…
Matthew 9:9-13
Matthew 9:9-13
Mark 2:13-17
Luke 5:27-32
9. And Jesus, passing on, saw a man sitting at the custom-house, named Matthew, and saith to him, Follow me. And he arose and followed [513] him. 10. And it happened that he was reclining in that man's house, and, lo, many publicans and sinners who had come, reclined together with Jesus and his disciples. 11. And the Pharisees, when they saw it, said to his disciples, Why does your Master eat with publicans and sinners? 12. But Jesus, when he had heard it, said to them, Not they who are in health have need of a physician, but they who are diseased. 13. But rather go, and learn what that means, I wish mercyh, and not sacrifice: for I…
The Church Fathers
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.
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.
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 Lord's deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew's house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table.
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
Dictionary and topics
Custom — A tax imposed by the Romans. The tax-gatherers were termed publicans (q.v.), who had their stations at the gates of cities, and in the public highways, and at the place set apart for that purpose,…
Eating — The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners…
Pharisees — Separatists (Heb. persahin, from parash, “to separate”). They were probably the successors of the Assideans (i.e., the “pious”), a party that originated in the time of Antiochus Epiphanes in revolt…
Capernaum · Miracles of Jesus performed at — Miracles of Jesus performed at
Ecclesiasticism · Jewish, rebuked by Jesus — Jewish, rebuked by Jesus
Humility Of Christ, The · Exhibited in his: Associating with the despised — Exhibited in his: Associating with the despised
Miracles Of Christ, The · Centurion’s servant healed — Centurion’s servant healed
Pharisees · As — As
Pharisees, The · Christ: Condemned by, for associating with sinners — Christ: Condemned by, for associating with sinners
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.
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
