Matthew 9:13

“Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice."” — Catechism footnote: Mt 9:13; 12:7; Cf. Hos 6:6.

“Jesus gave scandal above all when he identified his merciful conduct toward sinners with God's own attitude toward them.” — Catechism footnote: Cf. Mt 9:13; Hos 6:6.

“Matt. ix. 12, 13.” — the author cites it

“It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.”” — editor's note: Matt. ix. 12, 13.

“Moreover the Lord tells us in the gospel, “the men of Nineveh shall rise in judgment with this generation and shall condemn it: because they repented at the preaching of Jonas;” and again He says “I am not come to call the righteous but sinners to repentance.”” — editor's note: Matt. ix. 13.

““I come not to call the righteous but sinners.”” — editor's note: S. Matt. ix. 13.

““I prefer mercy,” it is said, “rather than sacrifice.”” — editor's note: S. Matt. ix. 13.

“The Lord is able by His mercy to give indulgence, and not to separate from the gifts of His Church those who by simplicity were admitted into the Church, and in the Church have fallen asleep.” — editor's note: [Here is the qualifying maxim to that other dictum. Potens est Dominus misericordia sua, indulgentiam dare. Matt. ix. 13; xii. 7. How emphatic this repeated…

“In the former Psalm a weak one was entreating, imploring rather the mercy of God, than mentioning any desert of his own: since the Son of God came “to call sinners to repentance.”” — editor's note: Matt. ix. 13.

“Come with gifts to Him that saith, “I will have mercy rather than sacrifice.”” — editor's note: Hos. vi. 6; Matt. ix. 13.

“For those things are sacrifices, God saying, “I will have mercy more than sacrifice.”” — editor's note: Hos. vi. 6; Matt. ix. 13.

““They that are whole need not a Physician, but they that are sick.”” — editor's note: Matt. ix. 13.

“I have not come to call righteous men, but sinners to repentance.”” — editor's note: Matt. ix. 12, 13.

““I came not,” said He, “to call the righteous, but sinners.”” — editor's note: Matt. ix. 13.

“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.]

“Since then He saith Himself in another place, “I came not to call the righteous, but sinners to repentance;” how would “they not have had sin if He had not come”? if it be not that this proposition being expressed neither universally, nor particularly, but…” — editor's note: Matt. ix. 13.

“For had not God loved sinners, He would not have come down from heaven to earth.” — editor's note: Matt. ix. 13.

“Let a man ‘learn what this means, I will have mercy, and not sacrifice,’ and I will not condemn the adversaries.” — editor's note: Ps. l. 23; Hosea vi. 6; Matt. ix. 13

“He who disdained not to “take upon Him the form of a servant” ( Philip. ii. 7 ), would much less disdain to be present at the marriage of servants; He who sat down “with publicans and sinners” ( Matt. ix. 13 ), would much less refuse to sit down with those present at the marriage.” — the author cites it

““Go ye and learn what that meaneth, I will have mercy, and not sacrifice.”” — editor's note: Matt. ix. 13.

“They used to hear their Master saying, “I will have mercy, and not sacrifice,”and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and…” — editor's note: See ix. 13, and xii. 7.

“Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners according to that said in another place, “I am not come to call the righteous but sinners to repentance.” [Matt 9:13]” — the author cites it

“The disciples had heard their Master say, “I will have mercy, and not sacrifice,” [Matt 9:13] wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such ointment as this.” — 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…

“From Him come the words, it was His sweet and saving lips that said, “They that be whole need not a physician but they that are sick.…I am not come to call the righteous but sinners to repentance.”” — editor's note: Matt. ix. 12, 13.

““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.’” — editor's note: Hos. vi. 6; Mic. vi. 8; Matt. ix. 13; xii. 7.

“He it is, indeed, who “would have mercy rather than sacrifices.”” — editor's note: Hos. vi. 6; Matt. ix. 13. The words in Hosea in the LXX. are, διότι ἕλεος θέλω ἤ θυσίαν (al. καὶ οὐ θυσίαν).

“…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.” — editor's note: Matt. ix. 13, xii. 7; comp. Hos. viii. 6.

“Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgiveth sins till seventy times seven.” — editor's note: Ib. ix. 13.

“Those wicked ears had heard the Lord’s words, when He said, “I came not to call the righteous but sinners,” and “The Son of man came to seek and to save that which was lost,” but they conveyed not to his understanding the clemency of Christ, which not only healed…” — editor's note: S. Matt. ix. 13.

“He blamed the righteous, and He held up and lifted up [to view] their delinquencies: He pitied sinners, and restored them without cost: and made low the mountains of their sins: He proved that God is not to be arraigned by men, and as Lord of Truth, that His…” — editor's note: Matt. ix. 13.

“For it is said, “I will have mercy, and not sacrifice.”” — editor's note: Hos. vi. 6; Matt. ix. 13, xii. 7.

“Wherefore also He cries, “I will have mercy, and not sacrifice.”” — editor's note: Hos. vi. 6; Matt. ix. 13.

Matthew 9:13 and Mark 2:17 share the same wording (11 words).

Matthew 9:13 and Luke 5:32 share the same wording (8 words).

Cross-reference given by the World English Bible's translators.

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

Cited together in Jerome on Matthew 18:10–14 (3) (Catena Aurea).

Cited together in Jerome on Matthew 18:10–14 (3) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Sermons Sermon 62.

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Concerning Repentance I.12.

Cited together in Sermons Sermon 62.

Cited together in Sermons Sermon 62.

Cited together in Concerning Repentance I.12.

Cited together in The Pearl. Seven Hymns on the Faith Hymn 6.

Cited together in Concerning Repentance I.12.

Cited together in The Pearl. Seven Hymns on the Faith Hymn 6.

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

Cited together in Concerning Repentance I.12.