King James Version

What Does Mark 2:17 Mean?

Mark 2:17 in the King James Version says “When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I ca...” — study this verse from Mark chapter 2 with commentary, cross-references, and original Greek word analysis.

“When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.”

Mark 2:17 · KJV

Context

15

And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

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 drinketh with publicans and sinners?

17

When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

18

And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?

19

And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

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Commentary

KJV Study Commentary
Jesus responds to Pharisaic criticism with a powerful analogy revealing His mission's heart. The metaphor of physician and sick establishes that recognizing spiritual sickness is prerequisite to receiving Christ's healing. "They that are whole" (οἱ ἰσχύοντες, hoi ischyontes) refers to those who perceive themselves as healthy, not those who actually are—the Pharisees considered themselves righteous and thus had no sense of need for Jesus. "They that are sick" (οἱ κακῶς ἔχοντες, hoi kakōs echontes) are those who recognize their spiritual disease—tax collectors, sinners, and outcasts knew their desperate need. The verb "have need" (χρείαν ἔχουσιν, chreian echousin) indicates absolute necessity—the sick cannot heal themselves but require external intervention. Jesus' statement "I came not to call the righteous, but sinners to repentance" (οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς, ouk ēlthon kalesai dikaious alla hamartōlous) reveals His mission: He seeks those who know they need salvation, not those who trust in their own righteousness. The irony is sharp—the "righteous" Pharisees were actually sinners who refused to acknowledge their condition, while acknowledged "sinners" who repented found salvation. Reformed theology emphasizes that the first work of the Spirit is conviction of sin (John 16:8)—until people recognize their spiritual death and inability to save themselves, they won't seek Christ the Physician.

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Historical & Cultural Context

This exchange occurred after Jesus called Levi (Matthew) the tax collector and dined at his house with tax collectors and sinners (Mark 2:14-15). Tax collectors were despised in first-century Judaism as collaborators with Rome and extortionists who enriched themselves by overtaxing fellow Jews. They were considered ritually unclean and excluded from synagogue worship. Pharisees maintained strict separation from such people to preserve ritual purity. Jesus' willingness to eat with tax collectors and sinners scandalized the religious establishment—table fellowship signified acceptance and intimacy. By dining with outcasts, Jesus demonstrated that God's kingdom welcomes those who repent, regardless of past sin or social status. The Pharisees' self-righteousness—trusting in their Torah observance, genealogy, and ritual purity—blinded them to their need for God's grace. This pattern repeated throughout Jesus' ministry: outcasts who knew their need found salvation (the tax collector in Luke 18:13-14), while the self-righteous remained in spiritual darkness (the Pharisee in Luke 18:11-12). The early church continued Jesus' mission to the marginalized, welcoming slaves, women, Gentiles, and the poor—those considered outcasts by Roman society.

Reflection Questions

  1. How does self-righteousness—whether religious performance, moral achievement, or cultural respectability—prevent people from seeking Christ the Physician?
  2. In what ways does the modern church sometimes resemble the Pharisees in avoiding 'sinners' rather than following Jesus' example of pursuing the spiritually sick?

Original Language Analysis

Greek · 24 words
καὶ1 of 24

“When”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀκούσας2 of 24

“heard”

G191

to hear (in various senses)

ὁ3 of 24
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Ἰησοῦς4 of 24

“Jesus”

G2424

jesus (i.e., jehoshua), the name of our lord and two (three) other israelites

λέγει5 of 24

“it he saith”

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

αὐτοῖς6 of 24

“unto them”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

οὐκ7 of 24

“no”

G3756

the absolute negative (compare g3361) adverb; no or not

χρείαν8 of 24

“need”

G5532

employment, i.e., an affair; also (by implication) occasion, demand, requirement or destitution

ἔχοντες·9 of 24

“have”

G2192

to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio

οἱ10 of 24
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἰσχύοντες11 of 24

“They that are whole”

G2480

to have (or exercise) force (literally or figuratively)

ἰατροῦ12 of 24

“of the physician”

G2395

a physician

ἀλλὰ13 of 24

“but”

G235

properly, other things, i.e., (adverbially) contrariwise (in many relations)

οἱ14 of 24
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

κακῶς15 of 24

“sick”

G2560

badly (physically or morally)

ἔχοντες·16 of 24

“have”

G2192

to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio

οὐκ17 of 24

“no”

G3756

the absolute negative (compare g3361) adverb; no or not

ἦλθον18 of 24

“I came”

G2064

to come or go (in a great variety of applications, literally and figuratively)

καλέσαι19 of 24

“to call”

G2564

to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)

δικαίους20 of 24

“the righteous”

G1342

equitable (in character or act); by implication, innocent, holy (absolutely or relatively)

ἀλλὰ21 of 24

“but”

G235

properly, other things, i.e., (adverbially) contrariwise (in many relations)

ἁμαρτωλούς22 of 24

“sinners”

G268

sinful, i.e., a sinner

εἰς23 of 24

“to”

G1519

to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases

μετάνοιαν24 of 24

“repentance”

G3341

(subjectively) compunction (for guilt, including reformation); by implication, reversal (of (another's) decision)

Study Guide

Historical Context

This verse is found in the book of Mark. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Mark 2:17 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Mark 2:17 from Treasury of Scripture Knowledge

Matthew 9:12-13Luke 15:7Luke 5:31-32Luke 19:101 Timothy 1:15-16Titus 3:3-7

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