King James Version

What Does Matthew 9:10 Mean?

Matthew 9:10 in the King James Version says “And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him an... — study this verse from Matthew chapter 9 with commentary, cross-references, and original Greek word analysis.

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.

Matthew 9:10 · KJV


Context

8

But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

9

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

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.

11

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

12

But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.


Commentary

KJV Study Commentary
Jesus eating 'with publicans and sinners' (μετα των τελωνων και αμαρτωλων) was scandalous. Table fellowship in Jewish culture signaled acceptance, intimacy, and shared identity. To eat with someone was to endorse them. 'Publicans' (τελωναι/telōnai, tax collectors) were Jews who collaborated with Rome, extracting taxes plus extra for profit. They were considered traitors and extortioners. 'Sinners' (αμαρτωλοι) likely refers to those living openly immoral lives or violating purity laws. Jesus' willingness to dine with society's outcasts demonstrates radical grace. He doesn't condone their sin but offers redemptive fellowship. This pattern—eating with sinners—becomes Jesus' signature ministry approach, culminating in the Lord's Supper where sinners commune with their Savior.

KJV Study — Public Domain

Historical & Cultural Context

Jewish purity laws created sharp social boundaries between righteous and sinners. Pharisees avoided contact with the ritually impure to maintain holiness. Tax collectors worked for Rome's oppressive system and were barred from synagogue leadership. They often extorted extra money (Luke 19:8). For a rabbi to eat with such people was professionally and religiously devastating. Jesus' action challenged the entire honor-shame cultural system, replacing exclusion with invitation. Early Christian table fellowship continued this radical inclusivity (Galatians 2:11-14, Acts 10-11).

Reflection Questions

  1. How does Jesus' table fellowship with sinners demonstrate the heart of the gospel?
  2. What is the difference between accepting sinners and condoning sin?
  3. Who are the modern equivalents of 'tax collectors and sinners' that Christians often avoid?

Original Language Analysis

Greek · 21 words
καὶ1 of 21

And

G2532

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

ἐγένετο2 of 21

it came to pass

G1096

to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)

αὐτοῦ3 of 21

his

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

ἀνακειμένου4 of 21

sat at meat

G345

to recline (as a corpse or at a meal)

ἐν5 of 21

in

G1722

"in," at, (up-)on, by, etc

τῇ6 of 21
G3588

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

οἰκίᾳ7 of 21

the house

G3614

properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively); by implication, a family (especially domestics)

καὶ8 of 21

And

G2532

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

ἰδού,9 of 21

behold

G2400

used as imperative lo!

πολλοὶ10 of 21

many

G4183

(singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely

τελῶναι11 of 21

publicans

G5057

a tax-farmer, i.e., collector of public revenue

καὶ12 of 21

And

G2532

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

ἁμαρτωλοὶ13 of 21

sinners

G268

sinful, i.e., a sinner

ἐλθόντες14 of 21

came

G2064

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

συνανέκειντο15 of 21

and sat down

G4873

to recline in company with (at a meal)

τῷ16 of 21
G3588

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

Ἰησοῦ17 of 21

as Jesus

G2424

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

καὶ18 of 21

And

G2532

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

τοῖς19 of 21
G3588

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

μαθηταῖς20 of 21

disciples

G3101

a learner, i.e., pupil

αὐτοῦ21 of 21

his

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


Study Guide

Historical Context

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

Theological Significance

Matthew 9:10 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 Matthew 9:10 from Treasury of Scripture Knowledge

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