Matthew 9:11

“This is his answer: “They that are whole have no need of the physician, but they that are sick.”” — editor's note: S. Matt. ix. 11, 12.

“…see to be temporal, fleeting, falling, flying? but relying on their own righteousness.…“Wherefore,” say they, doth your Master eat with publicans and sinners?” — editor's note: Matt. ix. 11.

“They that be whole need not a physician, but they that be sick.”” — editor's note: Matt. ix. 11, 12.

“Matthew, accordingly, goes on to say: “And it came to pass, as He sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and His disciples;” and so on, down to where we read, “But they put new wine into new bottles, and both are preserved.”” — editor's note: Matt. ix. 10–17.

“Let them hear, every kind of such ones, feastings with whom were cast in Thy teeth as a charge, forsooth, as though by whole persons who sought not a physician, whereas Thou camest not to call the righteous, but sinners to repentance.” — editor's note: Matt. ix. 11–13. [See R.V.]

““I am not come,” He saith, “to call the righteous, but sinners.”” — editor's note: Matt. ix. 11, etc.

““Why eateth your Master with publicans and sinners?”” — editor's note: Matt. ix. 11.

“Moreover, when (the writer) adjoins “sinners” to “publicans,” it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens—some sinners…” — editor's note: See Luke xv. 1, 2; Matt. ix. 10, 11; xi. 19; Mark ii. 15, 16; Luke v. 29, 30.

“He is also Zorobabel, that is, ‘the master of confusion,’ according to that, “Your Master eateth with publicans and sinners.” [Matt 9:11]” — the author cites it

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…

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,”…

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.

Herein he shews 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,…

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…

Prophyry 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…

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…

Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates,…

Matthew places his called among the miracles; for a great miracle it was, a Publican becoming an Apostle.

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…

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…

Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it…

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.”

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…

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…

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.

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…

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…

Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, “Why do ye eat and drink with Publicans and sinners?” [Luke 5:30] not unwilling that their Master should be…

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…

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…

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.” Jerome, Hosea 6:5: This text from Osee…

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 shews that this that they blamed…

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…

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.…

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 shews what God means by calling sinners, as a…

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 shews how empty their boast of…

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 shews, “All have sinned, and need glory of…

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…

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…

Matthew 9:11 and Mark 2:16 share the same wording (10 words).

Cited together in John Chrysostom on Matthew 9:9–13 (6) (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Sermons on New Testament Lessons Sermon 30.

Cited together in Sermons on New Testament Lessons Sermon 30.

Cited together in Sermons on New Testament Lessons Sermon 30.

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in John Chrysostom on Matthew 9:9–13 (9) (Catena Aurea) and 1 other place.

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Sermons on New Testament Lessons Sermon 30.

Cited together in John Chrysostom on Matthew 9:9–13 (7) (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 1:12–15 (Catena Aurea).

Cited together in Sermons on New Testament Lessons Sermon 30.

Cited together in Sermons on New Testament Lessons Sermon 30.