Jesus hearing this, saith to them: They that are well have no need of a physician, but they that are sick. For I came not to call the just, but sinners.
και ακουσας ο ιησους λεγει αυτοις ου χρειαν εχουσιν οι ισχυοντες ιατρου αλλ οι κακως εχοντες ουκ ηλθον καλεσαι δικαιους αλλα αμαρτωλους εις μετανοιαν
13 Church Fathers comment on this verse · 21 commentaries
Now this is the same publican who is named by all the Evangelists; Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphæus, by Mark; for he was the son of Alphæus. And you may find persons with two names in other parts of Scripture; as Moses’ father in law is sometimes called Jethro, sometimes Raguel.
But the Pharisees blame this, making themselves pure. Whence there follows: And when the Scribes and Pharisees saw him eat, &c.
Or else, after the miracle, He goes to the sea, as if wishing to be alone, but the crowd runs to Him again, that thou mightest learn, that the more thou fliest from glory, the more she herself pursues thee; but if thou followest her, she will fly from thee. The Lord passing on from thence called Matthew; wherefore there follows, And as he passed by, he saw Levi the son of Alphæus sitting, &c.
For he sat at the receipt of custom, either, as is often done, exacting from some, or making up accounts, (λογοπραγῶν apud Theo.) or doing some actions of that sort, which publicans are wont to do in their abodes, yea this man, who was raised on high from this state of life that he might leave all things and follow Christ. Wherefore it goes on, And he saith to him, Follow me, &c.
But he who used to plot against others becomes so benevolent, that he invites many persons to eat with him. Wherefore it goes on; And it came to pass, that as Jesus sat at meat in his house.
Not indeed that they should continue sinners, but be converted to that repentance.
He stated that the virtuous are whole, while the wicked are afflicted. The afflicted individual is overconfident in his own strength, yet, as it is written, a mighty force will not shield the strongman (Psalm 32:16). Even if the afflicted appears to possess strength, it is not the vigor of the healed, but rather the delusions of the insane. Those who are mad, despite their afflictions, regard themselves as whole and thus do not seek a healer; in fact, they may even assault him in their pride. Similarly, they strike Christ with their arrogance, believing that His generous assistance is unnecessary for those who pursue righteousness through the law's commandments.
Therefore, let them abandon their folly and understand that their will is not truly free to dismiss His aid out of pride, but rather to enable them to cry out to the Lord with devotion. True freedom of will awakens as one is restored, and restoration occurs through submission to divine grace and mercy.
Pray for us, that we may experience the salvation spoken of: ...it is not the healthy who require a physician, but the sick. I did not come to summon the righteous, but sinners (cf. Matthew 9:12-13). Therefore, implore on our behalf that we may become just. This state is not attainable for man until he recognizes and desires it, but it comes to fruition as soon as he earnestly seeks it. Yet, this transformation will not transpire within him until the grace of the Holy Spirit heals and aids him.
Those who employ surgical tools to excise abnormal growths and blemishes from the body do so at the expense of some discomfort for the patient, yet the incisions performed do not cause lasting injury. Similarly, concerning the excesses of the flesh, which intertwine with sinful desires and distort our spirits (cf. 1 Cor. 3:1-3; Gal. 3:3; Gal. 5:13-26; Rom. 8:5-8,13; 1 Pet. 2:11-12; 1 Jn. 2:16), these will be severed and cleansed on the day of judgment by the unfathomable wisdom of Him who, as the Gospel states, restores health to the afflicted. Indeed, it is written, "It is not the healthy who need a physician, but those who are ill." The soul's deep connection to wickedness means that this restorative process can be painful—much like the removal of a wart.
Thus then Levi, which means Appointed, followed from the custom-house of human affairs, the Word, Who says, He who doth not quit all that he has, cannot be my disciple.
The remarkable and wonderful reality is to recognize not what is secure but what is failing. In the same way, Christ desired to rescue what was lost, as He stated, “For the Son of Man came to seek and to save the lost” (Lk. 19:10). He delivered many by arriving and reaching out to those who were already lost.
Which physician, in their quest to cure the ill, would prioritize the desires of the patients over the principles of medicine? Likewise, the Lord came to serve those who are ailing, as He declared, ‘It is not the healthy who have need of a physician, but the sick; I have not come to call the righteous, but sinners to repentance.’ However, how can the sick attain health, and how can sinners turn from their ways? Is it through clinging to their current state or, conversely, by making significant changes in their lives that led to their afflictions and sins? Ignorance, the root of all transgressions, is vanquished through understanding. Therefore, the Lord imparted knowledge to His disciples, enabling them to heal the afflicted and guide sinners away from wrongdoing.
After that the Lord taught at Capernaum, He went to the sea, that He might not only set in order the life of men in towns, but also might preach the Gospel of the kingdom to those who dwelt near the sea, and might teach them to despise the restless motions of those things which pass away like the waves of the sea, and to overcome them by the firmness of faith; wherefore it is said, And he went forth again to the sea, and all the multitude, &c.
So also the same person is called Levi and Matthew; but Luke and Mark, on account of their reverence and the honour of the Evangelist, are unwilling to put the common name, while Matthew is a just accuser of himself, (Prov. 18. Vulg.) and calls himself Matthew and publican. He wishes to shew to his hearers that no one who is converted should despair of his salvation, since he himself was suddenly changed from a publican into an Apostle. But he says that he was sitting at the ‘teloneum,’ that is, the place where the customs are looked after and administered. For ‘telos’ in Greek is the same as ‘vectigal,’ customs, in Latin.
Now to follow is to imitate, and therefore in order to imitate the poverty of Christ, in the feeling of his soul even more than in outward condition, he who used to rob his neighbour’s wealth, now leaves his own. And not only did he quit the gain of the customs, but he also despised the peril, which might come from the princes of this world, because he left the accounts of the customs imperfect and unsettled. For the Lord Himself, Who externally, by human language, called Him to follow, inflamed him inwardly by divine inspiration to follow Him the moment that He called him.
The persons here called publicans are those who exact the public customs, or men who farm the customs of the exchequer or of republics; moreover, those also, who follow after the gain of this world by business, are called by the same name. They who had seen that the publican, converted from his sins to better things, had found a place of pardon, even for this reason themselves also do not despair of salvation. And they come to Jesus, not remaining in their former sins, as the Pharisees and Scribes complain, but in penitence, as the following words of the Evangelist shew, saying, For there were many who followed him.
For the Lord went to the feasts of sinners, that he might have an opportunity of teaching them, and might set before his entertainers spiritual meats, which also is carried on in mystical figures. For he who receives Christ into his inward habitation is fed with the highest delights of overflowing pleasures. Therefore the Lord enters willingly, and takes up His abode in the affection of him who hath believed on Him; and this is the spiritual banquet of good works, which the rich cannot have, and on which the poor feast.
If by the election of Matthew and calling of the publicans, the faith of the Gentiles is expressed, who formerly were intent on the gains of this world; certainly the haughtiness of the Scribes and Pharisees intimates the envy of the Jewish people, who are vexed at the salvation of the Gentiles. It goes on: When Jesus heard it, he saith unto them, They that are whole need not the physician, but they that are sick. He aims at the Scribes and Pharisees, who, thinking themselves righteous, refused to keep company with sinners. He calls Himself the physician, Who, by a strange mode of healing, was wounded on account of our iniquities, and by His wound we are healed.
And He calls those whole and righteous, who, wishing to establish their own righteousness, are not subject to the righteousness of God. Moreover He calls those rich and sinners, who, overcome by the consciousness of their own frailty, and seeing that they cannot be justified by the Law, submit their necks to the grace of Christ by repentance. Wherefore it is added, For I came not to call the righteous, but sinners, &c.
"I did not come to call the righteous, but sinners to repentance" (Mark 2:17). Through Wisdom's voice, the Lord beckons the foolish to draw near. During His time on earth, He sought out sinners, leaving no room for the proud or those who view themselves as righteous. Let those who recognize their mental and moral frailty rejoice! Away with the airs of intellect and worldly success! True weakness, when it recognizes itself and, with faith, turns to the Lord, finds strength in both mind and spirit. Though aware of its limitations and frailties, this humble state cultivates resilience.
God's power, concealed beneath this unadorned exterior, works invisibly to transform the individual, creating a vibrant mind and spirit that, when the time is right, reveals itself—sometimes here, but always in eternity. Such truths remain hidden from the wise and learned, yet are disclosed to the unassuming and childlike!
Rather than recognizing the love of the Son of Man, they directed their attention to his disciples, seeking to incite conflict between them and their teacher. They reproached, feeling offended, asking, “Why does your teacher eat and drink with tax collectors and sinners while disregarding you?” Jesus responded on behalf of his disciples, asking, “To whom does a physician offer healing, to those who are well or to those who are ill? You consider yourselves mighty: is it so unusual that the Son of Man does not speak to you? Yet you, who pride yourselves on your knowledge of the law, must remember the words of the Lord through the prophet: ‘I desire mercy, not sacrifice,’ and should not disdain these outcasts whom your pride has alienated.
Do you not realize that this pride and lack of compassion towards your fellow beings are sins in themselves? These faults place you on the same level as those sinners in the sight of the Holy God, urging you to seek the aid of the Physician who came for the sick. God does not accept sacrifice in place of mercy, yet you withhold mercy in your pursuit of a fictitious righteousness. I did not come to save the virtuous, but rather the broken and lost. If these righteous individuals wish to draw near to Me, they too must acknowledge their own sins.
In His teachings, Jesus clarifies that just as those who are ill require a doctor rather than the healthy, He, too, has come to serve sinners, calling them to repentance. Just as a physician tends to the sick, His mission places Him among those who are lost. Are you accusing me of associating with sinners? That is precisely the reason for My coming, to bring about repentance and transformation for those who recognize their need for grace. I have come to summon to repentance and to provide salvation, not for those who see themselves as righteous and feel they have no need for change, but for those who, with humility, acknowledge their sins and seek divine mercy.
This inquiry, stemming from the insensitivity characteristic of Pharisaism, reached the ears of Christ, who responded with a reply infused with boundless compassion and grace. To whom else should the Savior extend His presence if not to the wayward offspring of Israel? For it is written, “it is not the healthy who have need of a physician, but the sick.” Christ then employed the familiar expression typically used by the scribes to address their students and those they looked down upon, suggesting their misunderstanding of the true essence of the law. He instructed them, “Go, learn,” indicating, “I desire mercy, not sacrifice. For I came not to call the righteous, but sinners to repentance” (Hosea 6:6, Matthew 9:12-13).
For the account of Matthew's call to apostleship, refer to the closely related narrative found in Matthew 9:9-13. The figure known as ‘Levi of Alphaeus’ refers to Matthew, the tax collector, who is also the brother of the Apostle James of Alphaeus. The identification of Levi and Matthew as the same individual is supported by the consistent descriptions of Matthew’s call to the apostolic ministry in the Gospel of Matthew and the reference to Levi in this particular context. Notably, Levi does not appear in the lists of Apostle names provided by the Evangelists. It was customary among the Jews to use multiple names, as seen in names like Judas-Faddaeus-Levi and Simon-Peter.
Passages read together with this verse.
Greek text, 23 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS