Matthew 9:11

Mat_9:11

Publicans and sinners.

Appreciation an elevating influence

You cannot elevate, you cannot improve any man whom you utterly despise. You cannot bring the best out of a man if you do not believe that the best is somewhere in him. There is a shocking insolence in human judgments, and the tendency of them is to crush men down to their own base level, till the whole world is all thistles and all mole-hills, never a mountain and never a forest tree. When Cowper was a Westminster boy, he was despised as a shrinking, moping, ineffectual creature; it was not until the age of fifty, that in the warmth of loving appreciation, like flowers in the sun, the powers unfolded within him, which made him one of the sweetest of English poets. When Clyde became the hero of Plassy and the conqueror of India, his father said that he did not think the booby had so much sense. When Dal-garno, the ablest and most eloquent man of his day, went to an English countess as a candidate for the post of tutor to her sons, she insulted him with the remark that she could not possibly engage a person so stupid. So it is, we judge men not by what they are, not by what they might be, but by our own dull prejudices and ignorant misconceptions.

Men are elevated by an appeal to their best qualities

My brethren, the love that sees goodness and beauty in all human nature helps to make goodness, and to make beauty in human nature. The moon turns but one side to the earth; it has another side in which there may be silver lights and shades undreamed of, seen only by the angels of God. So there are two sides to your character and mine. The woman whom you despise when you meet her as so dull and commonplace is an angel of God to her husband, and the man whom you think so singularly stupid and ineffectual is a very idol to his mother and his sisters. What makes the difference? The man is the same. It is love makes the difference, it is appreciation, it is sympathy. To those in whom the man is not one of a class, he is not a publican or a sinner, or a heretic, or a Samaritan, but he is a human soul, who walks in the transfiguring glory of their affection. You think a person dull-why, that is because you are dull. An angel has been with you and you have known it not, and I imagine that to a spirit full of malice and self-conceit an angel would be very dull. Each human soul is like a cavern full of gems. The casual observer glances into it through some cranny, and all looks dark and sullen and forgotten. But let light enter into it; lift a torch up to the walls, let Gods sunlight fall into it and flood its open recesses, and lo! it will flash with crystals and with amethysts, and each separate crystal will quiver under the touch of brightness with a transporting discovery of its own nature. If souls do not shine before you it is because you bring them no light to make them shine. Throw away your miserable, smouldering, fuming torch of conceit and hatred, lift up to them the light of love, and lo! they will arise and shine; yea, flame and burn with an undreamt of glory. (Canon Farrar.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 9:11. Τοὶς μαθηταῖς, to the disciples) The Pharisees acted in an oblique manner, with cunning, or at least with cowardice; to the disciples they said, Why does your Master do so? to the Master, Why do your disciples do so? see ch. Mat 12:2, Mat 15:2; Mar 2:16; Mar 2:18.—διατί, κ.τ.λ., why, etc.) The sanctity of Jesus was held in the highest esteem by all, even His adversaries. See Luk 19:7.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_9:11. Ἰσόντες] How they saw it is conceivable in a variety of ways (in answer to Strauss, B. Bauer), without our requiring to adopt the precise supposition of Ebrard and de Wette, that they saw it from the guests that were coming out of the house. May not the Pharisees have come thither themselves either accidentally or on purpose? Comp. πορευθέντες, Mat_9:13; ἐγερθείς, Mat_9:19; and see note on Mat_9:18.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 9:11 . ἰδόντες οἱ φαρ . Here was a good chance for the critics, really a scandalous affair! τοῖς μαθηταῖς . They spoke to the disciples, possibly, as Euthy. Zig. suggests, to alienate them from the Master, possibly lacking courage to attack Him face to face.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(M) 11. And the Pharisees seeing it, said to His disciples, Why does your Teacher eat with toll-gatherers and sinners?] Mk. has: “And the scribes of the Pharisees seeing that He eats with toll-gatherers and sinners, said to His disciples, (Why is it) that He eats with toll-gatherers and sinners?” Mt. avoids the iteration of the phrase ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν; cf. Introduction, p. xxiv. διὰ τί seems to be a grammatical correction of Mk.’s ὄτι = “why.” Cf. Mar 9:11, Mt. τί; 9:28, Mt. διὰ τί. We need not suppose that the Pharisees (Mk. the scribes of the Pharisees) were guests at the meal. They were acquainted with the fact that Christ had sat at table with outcasts, and took an early opportunity of remonstrating with the disciples.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) When the Pharisees saw it.—“Scribes of the Pharisees” (Mar_2:16). These were probably those who had been present at the healing of the paralytic. the scribes who had come from Jerusalem. They, of course, would not enter the publican’s house, but they stood outside and watched the mingled guests with wonder, and asked their two-fold question, “Why do ye eat and drink . . . (Luk_5:30)?” “Why doth your Master . . .?”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. when the Pharisees saw it] The Pharisees were not guests, but came into the house,—a custom still prevalent in the East. A traveller writes from Damietta, “In the room where we were received, besides the divan on which we sat, there were seats all round the walls. Many came in and took their place on those side-seats, uninvited and yet unchallenged. They spoke to those at table on business, or the news of the day, and our host spoke freely to them. We afterwards saw this custom at Jerusalem … first one and then another stranger opened the door and came in, taking seats by the wall. They leaned forward and spoke to those at table.” Scripture Manners and Customs, p. 185.

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.

But when Jesus heard that,.... The charge the Pharisees brought against him, and the insinuations they had made of him to his disciples; which he either overheard himself, or his disciples related to him,

he said unto them; the Pharisees, with an audible voice, not only to confute and convince them, but chiefly to establish his disciples, they were endeavouring to draw away from him:

they that be whole need not a physician; by which he would signify that he was a "physician": and so he is in a spiritual sense, and that a very skilful one: he knows the nature of all the diseases of the soul, without being told them by the patient; what are the true causes of them; what is proper to apply; when is the best time, and what the best manner: he is an universal one, with regard both to diseases and to persons, that apply to him; he heals all sorts of persons, and all sorts of diseases; such as are blind from their birth, are as deaf as the deaf adder, the halt, and the lame, such as have broken hearts, yea the plague in their hearts, and have stony ones, and all the relapses of his people; which he does by his stripes and wounds, by the application of his blood, by his word and Gospel, through sinners looking to him, and touching him: he is an infallible one, none ever went from him without a cure; none ever perished under his hands; the disease he heals never returns more to prevail, so as to bring on death and destruction; and he does all freely, without money, and without price. So Philo the Jew calls the Logos, or word, , "an healer of diseases" (x), and God our legislator, , "the best physician of the diseases of the soul" (y). Now Christ argues from this his character, in vindication of himself; as that he was with these persons, not as a companion of their's, but as a physician to them; and as it is not unlawful, but highly proper and commendable, that a physician should be with the sick; so it was very lawful, fit, and proper, yea praiseworthy in him, to be among these publicans and sinners, for their spiritual good. He suggests indeed, that "they that be whole", in perfect health and strength, as the Pharisees thought themselves to be, even free from all the maladies and diseases of sin, were strong, robust, and able to do anything, and everything of themselves; these truly stood in no "need of" him, as a physician, in their own apprehension; they saw no need of him; in principle they had no need of him, and in practice did not make use of him; and therefore it was to no purpose to attend them, but converse with others, who had need of him:

but they that are sick; who are not only diseased and disordered in all the powers and faculties of their souls, as all Adam's posterity are, whether sensible of it or not; but who know themselves to be so, these see their need of Christ as a physician, apply to him as such, and to them he is exceeding precious, a physician of value; and such were these "publicans" and sinners. These words seem to be a proverbial expression, and there is something like it in the (z) Talmud, , "he that is afflicted with any pain goes", or "let him go to the physician's house"; that is, he that is attended with any sickness, or disease, does, or he ought to, consult a physician.

(x) Allegor. l. 2. p. 93. (y) Quod Deus sit immutab. p. 303. (z) T. Bab. Bava Kama, fol. 46. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

Ver. 11. And when the Pharisees saw it] As envy is quick sighted. See Ovid’s description of it. Βασκαινειν παρα του φαεσι καινειν. The wicked look around the saints, seeking to pick a hole in their coats; they pore and pry more narrowly than Laban did into Jacob’s stuff. "Walk circumspectly," Eph 5:15.

They said unto his disciples] 1. Not to him; where the hedge is lowest, there the devil leaps over soonest; as he began his temptation with Eve, apart from her husband. Calumniare audacter, aliquid saltem adhaerebit, is a maxim in Machiavel. It is the property of defamations to leave a kind of lower estimation many times where they are not believed. 2. These hypocrites would seem to say this in pure pity to the seduced disciples, whom they saw to do the same with their Master. An ordinary trick among mischief makers. St Austin had these two verses written on his table,

" Quisquis amat dictis absentum rodere famam,

Hanc mensam indictam noverit esse sibi."

Here is no room for railers.

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.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mark hath the same, Mar 2:16; so hath Luke, Luk 5:30, only he saith they murmured. The Pharisees having a perfect malice to Christ, did not only seek all means to carp at him, but to bring him under a popular odium: this seemed a fair opportunity. The publicans being an order of persons who both for their employment, and perhaps also their ill management of it, were abominated by the Jews, and reckoned amongst the more notorious sort of sinners; they therefore come to his disciples clamouring against their Master, that he kept communion with publicans and sinners.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Pharisees — Their very name signifies separatists, indicating that they stood apart from the unholy masses. Said… Why — It was thought unsuitable for a rabbi to eat with the commonalty.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And when the Pharisees. Mentioned thus far only in Mat_3:7 and Mat_5:20. This is, therefore, the first time that Matthew speaks of them as coming into direct contact with Jesus. Although Mark (cf. Luke) says that the objection was raised by those among the Pharisees who were also scribes (oi grammateiv twn Farisaiwn), yet the difference of expression from that in ver. 3 must not be overlooked. There the fact that they were scribes, accustomed to weigh the statements of the Law about blasphemy, etc., was prominent in the mind of the narrator; here it is rather the fact that they were Pharisees, men who by their very name professed to hold aloof from those who neglected the Law. Saw it. They could freely come into the court of the house, and when there could both see and hear what was passing in the rooms that opened into it. They said; elegon : dieebaat (Vulgate); "were saying." Their eager talk is brought vividly before us. Unto his disciples. Probably these were nearer to the Pharisees than Jesus himself was, or perhaps the Pharisees thought it easier to attack Jesus through them. On the naturalness of this remark in the mouth of Pharisees, vide Schurer, II 2. p. 25. Why eateth your Master (didaskalov); Teacher (Revised Version margin) is preferable, for both Pharisees and disciples realized that even Jesus" actions were intended to instruct his followers. But the reason for this action (why, cf. also ver. 14) they did not understand. It is possible that the order of the Greek points to irony on the part of the Pharisees. The man who presumes to be called Teacher, and whom the disciples accept as such, sets at defiance the primary rules of right and wrong. Professor Marshall (Expositor, IV 4. p. 222) explains the variants "teacher" (here) and "drink" (parallel passages) by the original Aramaic word for "drink" (awr) having been written here with the peculiar spelling of the Samaritan Targum (abr). With (the, Revised Version) publicans and sinners? Who form but one class (twn telwnwn kai amartwlwn). (For the thought, cf. Mat_11:19 Luk_15:2; also Psa_101:5 LXX)

Our Lord"s chosen associates.

"Why eateth your Master with publicans and sinners?" The speakers were Pharisees; they were not guests, they were only watchers. Such feasts are very open and free, and persons are allowed to come in, and even to take part in the conversation, who do not share in the food. An Eastern traveller says, "In the room where we were received, besides the divan on which we sat, there were seats all round the walls. Many came in and took their place on those side-seats, uninvited and unchallenged. They spoke to those at table on business, or the news of the day, and our host spoke freely to them." These Pharisees were very particular about the company they kept, and especially about the persons with whom they ate. They represent the mischievous influence of class-feeling. They do more than that. They represent the loss of power which all men must suffer who make themselves, their feelings, their preferences, the first consideration.

I OUR LORD DID SOT CHOOSE HIS ASSOCIATES BECAUSE HE LIKED THEM. That may be a proper ground on which to select our private friends. It is not proper for one who has the trust of power which he is to use. Whether he likes it or not, that man must find the sphere in which he can best use his powers. No man ever did really noble work in the world until he learned to put his likes on one side, and just do his duty. But such a man is almost sure to find that a new set of likes grows up round his duty. The refined person does not like rough and rude associations. And the folk that Christ companied with could not have been very pleasing to him. The elegancies and proprieties and gentlenesses of refined society would have suited him better; and we can quite imagine the circle he would have preferred.

II OUR LORD CHOSE HIS ASSOCIATES IN ORDER TO DO THEM GOOD. He chose them as a teacher chooses his class, he seeks those who need his teaching. As a doctor chooses his patients, he seeks those who need healing. As a Saviour chooses his subjects, he seeks sinners, who need delivering from their sins. Mrs. Fry, for her own sake, would have sought and enjoyed cultivated society. Mrs. Fry, with a conscious power of ministry, sought out the miserable and degraded prisoners. According to our trust we must choose our associates. If we were here on earth only to enjoy, we might properly prefer luxurious Pharisees; but seeing we are here to stand with Christ, and serve, we had better, with him, find out the "publicans and sinners. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Pharisees said to his disciples, Why eateth your Master? - Thus they commonly ask our Lord, Why do thy disciples this? And his disciples, Why doth your Master?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

See here, what a grief it is to wicked men to find others brought in to Christ; the wicked pharisees murmur, repine, and envy, instead of admiring Christ’s condescension, and adoring his divine goodness: they censure him for conversing with sinners; but Christ tells them in the following verses, that he conversed with them as their physician, not as their companion.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. When the Pharisees saw it. They were not at feast, but were on the watch. Why eateth your Master? etc. The strict Jews would not eat with Gentiles, and these classes were regarded by them on a level with the heathen (Acts 11:3; Gal. 2:12).

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.

11. ἰδόντες οἱ Φαρισαῖοι. The Pharisees were not guests, but came into the house,—a custom still prevalent in the East. A traveller writes from Damietta, ‘In the room where we were received, besides the divan on which we sat, there were seats all round the walls. Many came in and took their place on those side-seats, uninvited and yet unchallenged. They spoke to those at table on business, or the news of the day, and our host spoke freely to them. We afterwards saw this custom at Jerusalem … first one and then another stranger opened the door and came in, taking seats by the wall. They leaned forward and spoke to those at table.’ Scripture Manners and Customs, p. 185.

Διατί κ.τ.λ. St Mark represents the question to be asked by οἱ γραμματεῖς τῶν Φαρισαίων, St Luke by οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς αὐτῶν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11. ἰδόντες] having observed this, see ver. 4. These Pharisees appear to have been the Pharisees of the place: Luke adds αὐτῶν: οἱ Φ. καὶ οἱ γραμ. αὐτῶν. The very circumstances related shew that this remonstrance cannot have taken place at the feast. The Pharisees say the words to the disciples: our Lord hears it. This denotes an occasion when our Lord and the disciples were present, but not surely intermixed with the ὄχλος τελωνῶν πολύς.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.