SEV Biblia, Chapter 2:17
Y oyndolo Jess, les dice: Los sanos no tienen necesidad de mdico, sino los que tienen mal. No he venido a llamar a los justos, sino a los pecadores a enmienda.
Clarke's Bible Commentary - Mark 2:17
Verse 17. To repentance.] This is omitted by ABDKL, twenty- seven others; both the Syriac, Persic, Coptic, AEthiopic, Armenian, Gothic, Vulgate; six copies of the Itala; Euthymius and Augustin. Griesbach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on Matt. ix. 13. I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, Luke v. 32, all the MSS. and versions retain metanoian, repentance.
John Gill's Bible Commentary
Ver. 17. When Jesus heard it, he saith to them , etc..] Christ either overheard what they said to his disciples, or he heard it from the relation of the disciples; and when he did, he turned to the Scribes and Pharisees, and spoke to them the following words: they that are whole, have no need of the physician, but they that are sick ; which seems to be a proverbial expression, signifying that he was a physician; that these publicans and sinners were sick persons, and needed his company and assistance; but that they, the Scribes and Pharisees, were whole, and in good health, in their own esteem, and so wanted no relief; and therefore ought not to take it amiss, that he attended the one, and not the other. These words give a general view of mankind, in their different sentiments of themselves and of Christ; and of the usefulness of Christ to one sort, and not another. There are some that cry up the power of man's freewill, and plead for the strength and purity of human, nature, and extol its excellencies and abilities; and it is no wonder that these see no need of Christ, either for themselves or others: hence preachers of this complexion leave Christ out of their ministry for the most part; and generally speaking, lessen the glory and dignity of his person, depreciate his offices, reject his righteousness, and deny his satisfaction and atonement: and such reckon themselves the favourites of heaven, and are ready to say, whom shall God delight to honour, but us, who are so pure and holy? they therefore trust in their own righteousness, and despise others, and submit not to the righteousness of Christ; they make their own works their saviours, and so neglect the great salvation by Christ. There are others that are sick, and are quite sick of themselves; they see the impurity of their nature, how unsound and unhealthful they are; that from the crown of the head to the sole of the foot, there is no soundness in them, nothing but wounds, bruises, and putrefying sores: their loins are filled with the loathsome disease of sin; they are sensible of their inability to cure themselves, and that no mere creature can help them; and that all besides Christ, are physicians of no value: and therefore they apply to him, whose blood is a balm for every wound, and a medicine for every sickness and disease, and which cleanses from all sin: and whereas such, and such only, see their need of Christ as a physician, these only does he attend under this character; (see Gill on Matthew 9:12). Adding this as a reason, I came not to call the righteous, but sinners to repentance . These words explain, what is more obscurely and figuratively expressed in the former; it appears from hence, that by the whole are meant, righteous persons; not such who are made righteous, by the righteousness of Christ imputed to them, but such who were outwardly righteous before men, who trusted in themselves that they were righteous, depended on their own righteousness, and fancied themselves, with respect to the righteousness of the law, blameless; and so, in their own apprehensions, stood in no need of Christ and his righteousness: yea, even needed not repentance, according to their own thoughts of things, and therefore were not called to it, but were left to their own stupidity and blindness; these were the Scribes and Pharisees; and by the sick, are meant sinners; such who are made sensible of sin, and so of their need of Christ as a Saviour; and who have evangelical repentance given them, and are called to the exercise and profession of it: and Christ's calling sinners to repentance, and bestowing that grace, together with the remission of sins, which goes along with it, is doing his work and office as a physician. This evangelist makes no mention of the passage in ( Hosea 6:6), with which these words are introduced in Matthew. The last words, to repentance, are omitted by the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and are wanting in some ancient copies; but are retained in the Arabic version, and in most copies, as in ( Matthew 9:13).
Matthew Henry Commentary
Verses 13-17 - Matthew was not a good character, or else, being a Jew, he would neve have been a publican, that is, a tax-gatherer for the Romans. However Christ called this publican to follow him. With God, through Christ there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publica was rare. And because the Jews had a particular hatred to an offic which proved that they were subject to the Romans, they gave thes tax-gatherers an ill name. But such as these our blessed Lord did no hesitate to converse with, when he appeared in the likeness of sinfu flesh. And it is no new thing for that which is both well done and wel designed, to be slandered, and turned to the reproach of the wisest an best of men. Christ would not withdraw, though the Pharisees wer offended. If the world had been righteous, there had been no occasio for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls remembering that our good Physician had the power of healing i himself, and was in no danger of taking the disease; but it is not s with us. In trying to do good to others, let us be careful we do no get harm to ourselves.
Greek Textus Receptus
και 2532 CONJ ακουσας 191 5660 V-AAP-NSM ο 3588 T-NSM ιησους 2424 N-NSM λεγει 3004 5719 V-PAI-3S αυτοις 846 P-DPM ου 3756 PRT-N χρειαν 5532 N-ASF εχουσιν 2192 5719 V-PAI-3P οι 3588 T-NPM ισχυοντες 2480 5723 V-PAP-NPM ιατρου 2395 N-GSM αλλ 235 CONJ οι 3588 T-NPM κακως 2560 ADV εχοντες 2192 5723 V-PAP-NPM ουκ 3756 PRT-N ηλθον 2064 5627 V-2AAI-1S καλεσαι 2564 5658 V-AAN δικαιους 1342 A-APM αλλα 235 CONJ αμαρτωλους 268 A-APM εις 1519 PREP μετανοιαν 3341 N-ASF
Vincent's NT Word Studies
17. They that are whole (oi iscuontev). Lit., they that are strong. See on Luke xiv. 30, was not able; and 2 Pet. ii. 11, power.No need. The Greek order throws the emphasis on these words: No need have they that are strong of a physician. Wyc., Whole men have no need to a leech, but they that have evil.
Robertson's NT Word Studies
2:17 {The righteous} (dikaious). Jesus for the sake of argument accepts the claim of the Pharisees to be righteous, though, as a matter of fact, they fell very far short of it. Elsewhere (#Mt 23) Jesus shows that the Pharisees were extortionate and devoured widows' houses and wore a cloak of pride and hypocritical respectability. The words "unto repentance" (eis metanoian) are not genuine in Mark, but are in #Lu 5:32. Jesus called men to new spiritual life and away from sin and so to repentance. But this claim stopped their mouths against what Jesus was doing. The well or the strong (iscuontes) are not those who need the physician in an epidemic.
