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Commentary on Matthew 9 verses 9–13
In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here,
I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe,
1.The posture that Christ's call found Matthew in. He was sitting at the receipt of custom, for he was a publican, Luk 5:27. He was a custom-house officer at the port of Capernaum, or an exciseman, or collector of the land-tax. Now, (1.) He was in his calling, as the rest of them whom Christ called, Mat 4:18. Note, As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed. But, (2.) It was a calling of ill fame among serious people; because it was attended with so much corruption and temptation, and there were so few in that business that were honest men. Matthew himself owns what he was before his conversion, as does St. Paul (Ti1 1:13), that the grace of Christ in calling him might be the more magnified, and to show, that God has his remnant among all sorts of people. None can justify themselves in their unbelief, by their calling in the world; for there is no sinful calling, but some have been saved out of it, and no lawful calling, but some have been saved in it.
2.The preventing power of this call. We find not that Matthew looked after Christ, or had any inclination to follow him, though some of his kindred were already disciples of Christ, but Christ prevented him with the blessings of his goodness. He is found of those that seek him not. Christ spoke first; we have not chosen him, but he hath chosen us. He said, Follow me; and the same divine, almighty power accompanied this word to convert Matthew, which attended that word (Mat 9:6), Arise and walk, to cure the man sick of the palsy. Note, A saving change is wrought in the soul by Christ as the Author, and his word as the means. His gospel is the power of God unto salvation, Rom 1:16. The call was effectual, for he came at the call; he arose, and followed him immediately; neither denied, nor deferred his obedience. The power of divine grace soon answers and overcomes all objections. Neither his commission for his place, nor his gains by it, could detain him, when Christ called him. He conferred not with flesh and blood, Gal 1:15, Gal 1:16. He quitted his post, and his hopes of preferment in that way; and, though we find the disciples that were fishers occasionally fishing again afterwards, we never find Matthew at the receipt of custom again.
II. Christ's converse with publicans and sinners upon this occasion; Christ called Matthew, to introduce himself into an acquaintance with the people of that profession. Jesus sat at meat in the house, Mat 9:10. The other evangelists tell us, that Matthew made a great feast, which the poor fishermen, when they were called, were not able to do. But when he comes to speak of this himself, he neither tells us that it was his own house, nor that it was a feast, but only that he sat at meat in the house; preserving the remembrance of Christ's favours to the publicans, rather than of the respect he had paid to Christ. Note, It well becomes us to speak sparingly of our own good deeds.
Now observe, 1. When Matthew invited Christ, he invited his disciples to come along with him. Note, They that welcome Christ, must welcome all that are his, for his sake, and let them have a room in their hearts. 2. He invited many publicans and sinners to meet him. This was the chief thing Matthew aimed at in this treat, that he might have an opportunity of bringing his old associates acquainted with Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Note, They who are effectually brought to Christ themselves, cannot but be desirous that others also may be brought to him, and ambitious of contributing something towards it. True grace will not contentedly eat its morsels alone, but will invite others. When by the conversion of Matthew the fraternity was broken, presently his house was filled with publicans, and surely some of them will follow him, as he followed Christ. Thus did Andrew and Philip, Joh 1:41, Joh 1:45; Joh 4:29. See Jdg 14:9.
III. The displeasure of the Pharisees at this, Mat 9:11. They cavilled at it; why eateth your Master with publicans and sinners? Here observe, 1. That Christ was quarrelled with. It was not the least of his sufferings, that he endured the contradiction of sinners against himself. None was more quarrelled with by men, than he that came to take up the great quarrel between God and man. Thus he denied himself the honour due to an incarnate Deity, which was to be justified in what he spake, and to have all he said readily subscribed to: for though he never spoke or did anything amiss, every thing he said and did was found fault with. Thus he taught us to expect and prepare for reproach, and to bear it patiently. 2. They that quarrelled with him were the Pharisees; a proud generation of men, conceited of themselves, and censorious of others; of the same temper with those in the prophet's time, who said, Stand by thyself, come not near me; I am holier than thou: they were very strict in avoiding sinners, but not in avoiding sin; none greater zealots than they for the form of godliness, nor greater enemies to the power of it. They were for keeping up the traditions of the elders to a nicety, and so propagating the same spirit that they were themselves governed by. 3. They brought their cavil, not to Christ himself; they had not the courage to face him with it, but to his disciples. The disciples were in the same company, but the quarrel is with the Master: for they would not have done it, if he had not; and they thought it worse in him who was a prophet, than in them; his dignity, they thought, should set him at a greater distance from such company than others. Being offended at the Master, they quarrel with the disciples. Note, It concerns Christians to be able to vindicate and justify Christ, and his doctrines and laws, and to be ready always to give an answer to those that ask them a reason of the hope that is in them, Pe1 3:15. While he is an Advocate for us in heaven, let us be advocates for him on earth, and make his reproach our own. 4. The complaint was his eating with publicans and sinners: to be intimate with wicked people is against the law of God (Psa 119:115; Psa 1:1); and perhaps by accusing Christ of this to his disciples, they hoped to tempt them from him, to put them out of conceit with him, and so to bring them over to themselves to be their disciples, who kept better company; for they compassed sea and land to make proselytes. To be intimate with publicans was against the tradition of the elders, and, therefore, they looked upon it as a heinous thing. They were angry with Christ for this, (1.) Because they wished ill to him, and sought occasion to misrepresent him. Note, It is an easy and very common thing to put the worst constructions upon the best words and actions. (2.) Because they wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it.
IV. The defence that Christ made for himself and his disciples, in justification of their converse with publicans and sinners. The disciples, it should seem, being yet weak, had to seek for an answer to the Pharisees' cavil, and, therefore, bring it to Christ, and he heard it (Mat 9:12), or perhaps overheard them whispering it to his disciples. Let him alone to vindicate himself and to plead his own cause, to answer for himself and for us too. Two things he urges in his defence,
1.The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now,
(1.)He proves the necessity of the case of the publicans: they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note,
[1.]Sin is the sickness of the soul; sinners are spiritually sick. Original corruptions are the diseases of the soul, actual transgressions are its wounds, or the eruptions of the disease. It is deforming, weakening, disquieting, wasting, killing, but, blessed be God, not incurable. [2.] Jesus Christ is the great Physician of souls. His curing of bodily diseases signified this, that he arose with healing under his wings. He is a skilful, faithful, compassionate Physician, and it is his office and business to heal the sick. Wise and good men should be as physicians to all about them; Christ was so. Hunc affectum versus omnes habet sapiens, quem versus aegros suos medicus - A wise man cherishes towards all around him the feelings of a physician for his patient. Seneca De Const. [3.] Sin-sick souls have need of this Physician, for their disease is dangerous; nature will not help itself; no man can help us; such need have we of Christ, that we are undone, eternally undone, without him. Sensible sinners see their need, and apply themselves to him accordingly. [4.] There are multitudes who fancy themselves to be sound and whole, who think they have no need of Christ, but that they can shift for themselves well enough without him, as Laodicea, Rev 3:17. Thus the Pharisees desired not the knowledge of Christ's word and ways, not because they had no need of him, but because they thought they had none. See Joh 9:40, Joh 9:41.
(2.)He proves, that their necessity did sufficiently justify his conduct, in conversing familiarly with them, and that he ought not to be blamed for it; for that necessity made it an act of charity, which ought always to be preferred before the formalities of a religious profession, in which beneficence and munificence are far better than magnificence, as much as substance is better than shows or shadows. Those duties, which are of moral and natural obligation, are to take place even of those divine laws which are positive and ritual, much more of those impositions of men, and traditions of the elders, which make God's law stricter than he has made it. This he proves (Mat 9:13) by a passage quoted out of Hos 6:6, I will have mercy and not sacrifice. That morose separation from the society of publicans, which the Pharisees enjoined, was less than sacrifice; but Christ's conversing with them was more than an act of common mercy, and therefore to be preferred before it. If to do well ourselves is better than sacrifice, as Samuel shows (Sa1 15:22, Sa1 15:23), much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is saving a soul from death, Jam 5:20. Observe how Christ quotes this, Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances: not in meats and drinks and shows of sanctity, not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, Mat 23:23. They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts.
2.He urges the nature and end of his own commission. He must keep to his orders, and prosecute that for which he was appointed to be the great Teacher; now, says he, "I am not come to call the righteous, but sinners to repentance, and therefore must converse with publicans." Observe, (1.) What his errand was; it was to call to repentance. This was his first text (Mat 4:17), and it was the tendency of all his sermons. Note, The gospel call is a call to repentance; a call to us to change our mind and to change our way. (2.) With whom his errand lay; not with the righteous, but with sinners. That is, [1.] If the children of men had not been sinners, there had been no occasion for Christ's coming among them. He is the Saviour, not of man as man, but of man as fallen. Had the first Adam continued in his original righteousness, we had not needed a second Adam. [2.] Therefore his greatest business lies with the greatest sinners; the more dangerous the sick man's case is, the more occasion there is for the physician's help. Christ came into the world to save sinners, but especially the chief (Ti1 1:15); to call not those so much, who, though sinners, are comparatively righteous, but the worst of sinners. [3.] The more sensible any sinners are of their sinfulness, the more welcome will Christ and his gospel be to them; and every one chooses to go where his company is desired, not to those who would rather have his room. Christ came not with an expectation of succeeding among the righteous, those who conceit themselves so, and therefore will sooner be sick of their Saviour, than sick of their sins, but among the convinced humble sinners; to them Christ will come, for to them he will be welcome.
He therefore said: "You wash the outside of the cup," that is, the flesh, "but you do not cleanse your inside part," that is, the soul; adding: "Did not He that made the outside," that is, the flesh, "also make the inward part," that is to say, the soul?-by which assertion He expressly declared that to the same God belongs the cleansing of a man's external and internal nature, both alike being in the power of Him who prefers mercy not only to man's washing, but even to sacrifice. For He subjoins the command: "Give what ye possess as alms, and all things shall be clean unto you.
Saith He not, "He who hath fallen shall rise again, and he who hath been averted shall be converted? "He it is, indeed, who "would have mercy rather than sacrifices." The heavens, and the angels who are there, are glad at a man's repentance.
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.
It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.
Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shows how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law.
"Go ye and learn what that meaneth, I will have mercy, and not sacrifice."
Now this He said, to upbraid them with their ignorance of the Scriptures. Wherefore also He orders His discourse more sharply, not Himself in anger, far from it; but so as that the publicans might not be in utter perplexity.
And yet of course He might say, "Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body?" But He saith no such thing, but argues with them first from men's common reasonings, and then from the Scriptures. For having said, "They that be whole need not a physician, but they that are sick;" and having covertly indicated that He Himself was the Physician; after that He said, "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, "Who feedeth a flock, and eateth not of the milk thereof?" then he brings in the Scriptures also, saying, "It is written in the law of Moses, Thou shall not muzzle the ox that treadeth out the corn;" and again, "Even so hath the Lord ordained, that they which preach the gospel should live of the gospel."
But to His disciples not so, but He puts them in mind of His signs, saying on this wise, "Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?" Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets, saying, "Learn ye what that meaneth, I will have mercy, and not sacrifice."
The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, "Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this." Much as He said also elsewhere, establishing this point: "My Father worketh hitherto, and I work:" so here again, "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." "For as this is His will, saith Christ, so also mine." Seest thou how the one is superfluous, the other necessary? For neither did He say, "I will have mercy, and sacrifice," but, "I will have mercy, and not sacrifice." That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.
Having then reproved them, both by common illustrations and by the Scriptures, He adds again, "I am not come to call righteous men, but sinners to repentance."
And this He saith unto them in irony; as when He said, "Behold, Adam is become as one of us;" and again, "If I were hungry, I would not tell thee." For that no man on earth was righteous, Paul declared, saying, "For all have sinned, and come short of the glory of God." And by this too the others were comforted, I mean, the guests. "Why, I am so far," saith He, "from loathing sinners, that even for their sakes only am I come." Then, lest He should make them more careless, He staid not at the word "sinners," but added, "unto repentance." "For I am not come that they should continue sinners, but that they should alter, and amend."
(Hom. xxx.) Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. And as Jesus departed thence, (namely from the place in which He had done this miracle,) he saw a man sitting at the receipt of custom, Matthew by name.
Herein he shows the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. He saith unto him, Follow me. As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends.
But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets of the heart, perceived him more disposed to obedience, then He called him.
Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing can be more disreputable than the office of Publican, nothing more abject than that of fisherman.
Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; Behold many Publicans and sinners came and sat down with Jesus, and with his disciples.
Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes healed such as were ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners? It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, Behold, thy disciples are doing what it is not allowed to do on the Sabbath. (Mat. 12:2.) Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master.
Having first spoken in accordance with common opinion, He now addresses them out of Scripture, saying, Go ye, and learn what that meaneth, I will have mercy and not sacrifice.
As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shows that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.
Whence we may suppose that He is speaking ironically, as when it is said, Behold now Adam is become as one of us. (Gen. 3:22.) For that there is none righteous on earth Paul shows, All have sinned, and need glory of God. (Rom. 3:23.) By this saying He also consoled those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come.
The Lord went to the banquet of sinners that he might have an opportunity to teach and to offer spiritual food to his hosts. In effect, when he is mentioned as frequently going out to attend feasts, nothing is said other than what he did there and taught there. Thus, we see both the Lord’s humility in reaching out to sinners and the force of his teaching in converting penitents. What follows: “I desire mercy, and not sacrifice” and “I came not to call the righteous but sinners” (as he cites testimony from the prophet) challenged the scribes and Pharisees, who considered themselves righteous and shunned both publicans and sinners.
The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says. The righteous man accuses himself, (Prov. 18:17.) calls himself both Matthew and Publican, to show the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.
Porphyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from His human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will!
But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation.
For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.
This text from Osee (Hosea 6:6.) is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners.
(Verse 13) I desire mercy, and not sacrifice. For I did not come to call the righteous, but sinners. And the Lord was going to the feasts of sinners, so that He may have an opportunity to teach and provide spiritual food to His invited guests. Ultimately, as He was frequently described as going to feasts, it is only important what He did there, what He taught, in order to demonstrate both the humility of the Lord in going to sinners and the power of His teaching in the conversion of repentant sinners. But as for what follows: 'I desire mercy, and not sacrifice' (Hosea 6:6). And: 'I have not come to call the righteous, but sinners,' testifying of the prophet, he rebukes the scribes and Pharisees who consider themselves righteous, but reject the company of sinners and tax collectors.
Luke adds to repentance, which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shows what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness: which is done by penitence.
He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, he arose, and followed him. And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord's talents.
(e Beda.) They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.
He calls Himself a physician, because by a wonderful kind of medicine He was wounded for our iniquities that He might heal the wound of our sin. By the whole, He means those who seeking to establish their own righteousness have not submitted to the true righteousness of God. By the sick, (Rom. 10:3.) He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God.
He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, Go; that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, I came not to call the righteous but sinners.
In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted 'given,' Levi 'taken,' the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. And Jesus saith unto him, Follow me, either by preaching, or by the admonition of Scripture, or by internal illumination.
This therefore what Paul himself also knew when he said rightly:
Those whom God foreknew, the same He also predestined; and those whom He predestined, He also called; and those whom He called, the same He also glorified. [Romans 8:29-30]
It is not God’s foreknowledge of those who, by their free choice and zeal, will prevail which is the cause of their victory, just as, again, it is not His knowing beforehand who will fall and be vanquished which is responsible for their defeat. Instead, it is the zeal, deliberate choice, and courage of each of us which effects the victory. Our faithlessness and sloth, our irresolution and indolence, on the other hand, comprise our defeat and perdition. So, while reclining on our bed of worldly affection and love of pleasure, let us not say: “Those whom God fore-knew, them also He predestined,” without perceiving just what it is we are saying. Yes, indeed, He truly knew you beforehand as inattentive and disobedient and lazy, but this is certainly not because He ordered or foreordained it that you should have no power to repent yourself nor, if you will it, to get up and obey. You, though, when you say this, are clearly calling God a liar. While He says, “I came not to call the righteous but sinners to repentance” [Matthew 9:13], you, lazy and unwilling to turn around and repent of your evil, contradict Him, as it were, and call Him a liar Who never lies, when you make such excuses as these. “Those who are going to repent”, you say, “were predestined, but I am not one of them. So, let them repent therefore whom God clearly foreknew, and whom He also predestined.” O what a lack of feeling! O shamelessness of soul and worse than the demons themselves! When did anyone ever hear of one of them saying such a thing? Where was it ever heard that a demon blamed God for its own damnation? Let us then not blame the demons, for here there is a human soul which thinks up blasphemies even worse than theirs. - "Second Ethical Discourse"
He says, "I have not come now as judge but as physician, and for this reason I endure stench and filth." He also rebukes them for being ignorant when He says, "Go ye and learn." This means, "Since up to the present time you have not managed to learn, so at least from this time on go and learn that God prefers mercy towards sinners above any sacrifice" (Hosea 6:7). The words "I am not come to call the righteous" He spoke ironically. That is, "I have not come to call you who consider yourselves to be righteous, but I have come to call sinners. I do this, not so that they remain sinners, but in order for them to repent."
(ap. Anselm.) He says, sitting at the receipt of custom, that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes.
(non occ.) Matthew places his calling among the miracles; for a great miracle it was, a Publican becoming an Apostle.
(ap. Anselm.) As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, And it came to pass as he sat at meat in the house.
(ap. Anselm.) The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word.
(ord.) Tertullian says that these must have been Gentiles, because Scripture says, There shall be no payer of tribute in Israel, as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, Go not into the way of the Gentiles.
(ap. Anselm.) Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved.
(ap. Anselm.) Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or. I came not to call the righteous, that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners.
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Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
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SUMMARY
In this pivotal statement, Jesus challenges the legalistic worldview of the Pharisees, asserting that God's primary desire is for compassionate mercy rather than mere ritualistic sacrifice. He clarifies the core mission of His earthly ministry: not to affirm those who perceive themselves as already righteous, but to extend a transformative call to repentance to those who recognize their spiritual brokenness and need for divine grace. This verse encapsulates a fundamental reorientation of religious priorities from external observance to internal disposition and relational compassion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs several potent literary devices in Matthew 9:13. The most prominent is Quotation, as He directly cites Hosea 6:6, grounding His radical claim in the authoritative words of the Old Testament prophets. This serves to legitimize His actions and expose the Pharisees' selective reading of their own scriptures. A strong Contrast is established between "mercy" and "sacrifice," and between "the righteous" and "sinners," highlighting the divergent priorities of God and the Pharisees. This contrast is not absolute (God did institute sacrifices), but one of priority and emphasis, where the heart's disposition (mercy) takes precedence over external ritual (sacrifice). Furthermore, the verse carries profound Irony; the "righteous" (Pharisees) are precisely those who miss the true nature of God's call, while the "sinners" are the ones receptive to it. This underscores the paradox of the Kingdom of God, where the last are often first.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 9:13 is a theological linchpin, revealing God's fundamental character as one who desires relationship and genuine transformation over mere outward religious performance. It challenges the human tendency to prioritize ritual and self-righteousness, redirecting focus to the heart of God's law: love and compassion. This verse affirms that God's redemptive plan is for all humanity, especially those who recognize their need for grace, dismantling artificial barriers of social and religious purity. It underscores the universal call to repentance as the necessary prelude to experiencing God's mercy and entering His Kingdom.
REFLECTION AND APPLICATION
Matthew 9:13 serves as a profound mirror for self-examination, urging us to consider whether our faith is characterized by genuine compassion and a humble recognition of our own need for grace, or by a self-righteous adherence to external forms that might obscure the heart of God. It challenges us to move beyond judgmentalism and extend mercy to those whom society, or even our own religious circles, might deem "unworthy." True spiritual health is not found in claiming perfection, but in acknowledging our brokenness and embracing the transformative call to repentance. This verse compels us to embody God's mercy in our interactions, actively seeking out and ministering to those who are spiritually sick, rather than isolating ourselves in a bubble of perceived righteousness. It reminds us that our mission, like Christ's, is to invite others into a life-changing encounter with divine grace, fostering an environment where all are welcome to find healing and forgiveness.
Questions for Reflection
FAQ
What does Jesus mean by "I will have mercy, and not sacrifice"?
Answer: Jesus is quoting from Hosea 6:6. This statement does not mean that God rejects all sacrifices or religious rituals outright, as these were part of the Law He upheld. Rather, it emphasizes a divine priority. God desires genuine compassion, love, and a right heart attitude (mercy) more than He desires mere outward religious observance or ceremonial purity (sacrifice), especially when the latter becomes an end in itself, devoid of true heart-worship, justice, or love for others. It's a call for internal spiritual reality to take precedence over external religious form.
Why does Jesus say He came "not to call the righteous, but sinners to repentance"?
Answer: Jesus is not implying that some people are truly "righteous" in a way that exempts them from needing Him. Instead, He is speaking ironically to the Pharisees, who considered themselves righteous and therefore believed they had no need for repentance or a physician (Matthew 9:12). His mission is specifically aimed at those who acknowledge their spiritual sickness, their sinfulness, and their need for God's grace. Those who are self-righteous and perceive no need for change effectively disqualify themselves from receiving the healing and forgiveness that Jesus offers. He came to invite all to a transformative change of mind and life (repentance), but only those who admit their need will respond.
CHRIST-CENTERED FULFILLMENT
Matthew 9:13 profoundly reveals the heart of Christ's mission and anticipates His ultimate work on the cross. Jesus, as the incarnate Son of God, perfectly embodies the "mercy" that God desires, demonstrating it through His compassionate interactions with outcasts and His willingness to bear the sins of humanity. His coming was precisely to call "sinners to repentance," a call that culminates in His atoning sacrifice, which makes true repentance and forgiveness possible. He is the divine physician who came not for the healthy, but for the spiritually sick, offering Himself as the ultimate "sacrifice" that truly satisfies God's justice and provides a path to reconciliation. The cross, therefore, is the supreme act of mercy, where the Lamb of God takes away the sin of the world (John 1:29). Through His death and resurrection, Christ provides the means for all who acknowledge their sin and turn to Him to receive the righteousness that comes by faith (Romans 3:21-26). His ministry, initiated by calling sinners, finds its glorious fulfillment in His work as the Savior who redeems and transforms all who respond to His gracious invitation to repentance and faith (1 Timothy 1:15).