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Matthew 9:9-13
New English Translation

The Call of Matthew; Eating with Sinners

9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth.[a] “Follow me,” he said to him. So[b] he got up and followed him. 10 As[c] Jesus[d] was having a meal[e] in Matthew’s[f] house, many tax collectors[g] and sinners came and ate with Jesus and his disciples. 11 When the Pharisees[h] saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”[i] 12 When[j] Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do.[k] 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’[l] For I did not come to call the righteous, but sinners.”

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Footnotes

  1. Matthew 9:9 tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located at a port or on the edge of a city or town to collect taxes for trade. These taxes were a form of customs duty or toll applied to the movement of goods and produce brought into an area for sale. As such these tolls were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). The system as a whole is sometimes referred to as “tax farming” because a contract to collect these taxes for an entire district would be sold to the highest bidder, who would pay up front, hire employees to do the work of collection, and then recoup the investment and overhead by charging commissions on top of the taxes. Although rates and commissions were regulated by law, there was plenty of room for abuse in the system through the subjective valuation of goods by the tax collectors, and even through outright bribery. Tax overseers and their employees were obviously not well liked. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who, although indirectly employed by the Romans, was probably more directly responsible to Herod Antipas, the tetrarch of Galilee appointed by Rome. It was Matthew’s job to collect customs duties for Rome and he was thus despised by his fellow Jews, many of whom would have regarded him as a traitor.
  2. Matthew 9:9 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events in the narrative.
  3. Matthew 9:10 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
  4. Matthew 9:10 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  5. Matthew 9:10 tn Grk “was reclining at table.”sn As Jesus was having a meal. First century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  6. Matthew 9:10 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
  7. Matthew 9:10 sn See the note on tax collectors in 5:46.
  8. Matthew 9:11 sn See the note on Pharisees in 3:7.
  9. Matthew 9:11 sn The issue here is inappropriate associations (on the status of tax collectors see the note at 5:46; the phrase often occurs in the NT in collocation with sinners). Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean because of who he associates with.
  10. Matthew 9:12 tn Here δέ (de) has not been translated.
  11. Matthew 9:12 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. People who are healthy (or who think mistakenly that they are) will not seek treatment.
  12. Matthew 9:13 sn A quotation from Hos 6:6 (see also Matt 12:7). The statement both in the Hebrew text of Hosea and the Greek text of Matthew creates an apparent antithesis between mercy and sacrifice. Even among the church fathers, some understood this to be an absolute rejection of sacrifice by Jesus, and to signal the end of the sacrificial cult with the arrival of the new covenant. This interpretation is unlikely, however, both for Hosea and for Matthew. The LXX renders the Hebrew text of Hos 6:6 as comparative: “I want mercy more than sacrifice,” and this is probably closer to Hosea’s meaning (see the note at Hos 6:6). Such an understanding is also consistent with Jesus’ teaching elsewhere in Matthew (e.g. 5:18-24; 23:23-28). Obedience to the law is important, but even more important is to show mercy to those who are in dire need, as demonstrated by Jesus himself in his ministry of healing (alluded to in Matt 9:12 with the imagery of the physician, and in Matt 9:1-8 by the healing of the paralytic).
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Luke 7:36-50
New English Translation

Jesus’ Anointing

36 Now one of the Pharisees[a] asked Jesus[b] to have dinner with him, so[c] he went into the Pharisee’s house and took his place at the table.[d] 37 Then[e] when a woman of that town, who was a sinner, learned that Jesus[f] was dining[g] at the Pharisee’s house, she brought an alabaster jar[h] of perfumed oil.[i] 38 As[j] she stood[k] behind him at his feet, weeping, she began to wet his feet with her tears. She[l] wiped them with her hair,[m] kissed[n] them,[o] and anointed[p] them with the perfumed oil. 39 Now when the Pharisee who had invited him saw this,[q] he said to himself, “If this man were a prophet,[r] he would know who and what kind of woman[s] this is who is touching him, that she is a sinner.” 40 So[t] Jesus answered him,[u] “Simon, I have something to say to you.” He replied,[v] “Say it, Teacher.” 41 “A certain creditor[w] had two debtors; one owed him[x] 500 silver coins,[y] and the other fifty. 42 When they could not pay, he canceled[z] the debts of both. Now which of them will love him more?” 43 Simon answered,[aa] “I suppose the one who had the bigger debt canceled.”[ab] Jesus[ac] said to him, “You have judged rightly.” 44 Then,[ad] turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet,[ae] but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting,[af] but from the time I entered she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet[ag] with perfumed oil. 47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much;[ah] but the one who is forgiven little loves little.” 48 Then[ai] Jesus[aj] said to her, “Your sins are forgiven.”[ak] 49 But[al] those who were at the table[am] with him began to say among themselves, “Who is this, who even forgives sins?” 50 He[an] said to the woman, “Your faith[ao] has saved you;[ap] go in peace.”

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Footnotes

  1. Luke 7:36 sn See the note on Pharisees in 5:17.
  2. Luke 7:36 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 7:36 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
  4. Luke 7:36 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  5. Luke 7:37 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  6. Luke 7:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  7. Luke 7:37 tn Grk “was reclining at table.”
  8. Luke 7:37 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
  9. Luke 7:37 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
  10. Luke 7:38 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  11. Luke 7:38 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
  12. Luke 7:38 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. Luke 7:38 tn Grk “with the hair of her head.”
  14. Luke 7:38 tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  15. Luke 7:38 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
  16. Luke 7:38 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
  17. Luke 7:39 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  18. Luke 7:39 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
  19. Luke 7:39 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
  20. Luke 7:40 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
  21. Luke 7:40 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
  22. Luke 7:40 tn Grk “he said.”
  23. Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
  24. Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
  25. Luke 7:41 tn Grk “five hundred denarii.”sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
  26. Luke 7:42 tn The verb ἐχαρίσατο (echarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
  27. Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
  28. Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
  29. Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  30. Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  31. Luke 7:44 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
  32. Luke 7:45 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
  33. Luke 7:46 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
  34. Luke 7:47 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
  35. Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  36. Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  37. Luke 7:48 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
  38. Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
  39. Luke 7:49 tn Grk “were reclining at table.”
  40. Luke 7:50 tn Here δέ (de) has not been translated.
  41. Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
  42. Luke 7:50 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
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