Matthew 9:12
Verse
Context
Jesus Calls Matthew
11When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners. ”
Sermons







Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
John Gill Bible Commentary
But go ye and learn what that meaneth,.... , "go and learn", is a phrase used by the Jews (a), when they are about to explain a passage of Scripture, and fetch an argument from the connection of the text. So the phrase , "what that is", or "what that meaneth", is Talmudic, as, "what is it?" , "what is that which is written?" , "what is the Scripture?" that is, what is the meaning of it? Our Lord speaks in their own dialect, and tacitly reproves their ignorance of the Scriptures; and instead of finding fault with him, and his conduct, he intimates, it would better become them to endeavour to find out the meaning of that passage in Hos 6:6 "I will have mercy, and not sacrifice"; which, if rightly understood, was sufficient to silence all their cavils and objections: and which words are to be taken, not in an absolute and unlimited sense; for sacrifices even of slain beasts, which were offered up in the faith of Christ's sacrifice, and were attended with other acts of religion and piety, were acceptable to God, being his own institutions and appointments; but in a comparative sense, as the following clause in the prophet shows; "and the knowledge of God more than burnt offerings"; and so the sense is given in the "Chaldee paraphrase", after this manner: "for in those that exercise mercy is my good will and pleasure", or "delight", "more than in sacrifice": and the meaning is, that God takes more delight and pleasure, either in showing mercy himself to poor miserable sinners; or in acts of mercy, compassion, and beneficence done by men, to fallen creatures in distress, whether for the good of their bodies, or more especially for the welfare of their souls, than he does even in sacrifices, and in any of the rituals of the ceremonial law, though of his own appointing: and therefore must be supposed to have a less regard to sacrifices, which were offered, neither in a right manner, nor from a right principle, nor to a right end; and still less to human traditions, and customs, which were put upon a level, and even preferred to his institutions; such as these the Pharisees were so zealous of. The force of our Lord's reasoning is, that since his conversation, with publicans and sinners, was an act of mercy and compassion to their souls, and designed for their spiritual good; it must be much more pleasing to God, than had he attended to the traditions of the elders, they charge him with the breach of: besides, what he was now doing was the end of his coming into this world, and which was answered hereby; for I am not come to call the righteous, but sinners, to repentance. The phrase, "to repentance", is not in the Vulgate Latin, nor in Munster's Hebrew Gospel, nor in the Syriac, Ethiopic, and Persic versions; but is in the Arabic, and in the ancient Greek copies, and is very justly retained. The "repentance" here designed, is not a legal, but an evangelical one: which is attended with faith in Christ, with views, at least hopes of pardon through his blood, and springs from a discovery and sense of his love: it lies in a true sense of sin, and the exceeding sinfulness of it, by the light of the Spirit of God; in a godly sorrow for it, and hearty loathing of it; in real shame and blushing for it, ingenuous confession of it, and departing from it; all which is brought on, influenced, heightened, and increased, by displays of the love of God through Christ. The persons called to this are not the "righteous"; meaning either such who are really so, because these are already called to it, though, whilst in a state of imperfection, daily need the exercise of this grace; or rather such who are so in their own opinion, and in the sight of men only, not in the sight of God, which was the case of the Scribes and Pharisees, and very few of these were called and brought to repentance; but "sinners", even the worst, and chief of sinners, who, as they stand in need of this grace, and when thoroughly convinced, see they do; so Christ came into this world as prophet and minister of the word to "call" them to it: which call of his does not suppose that they had a power to repent of themselves; for this man has not, he is naturally blind, and do not see his sin; his heart is hard and obdurate, and till his eyes are opened, and his stony heart taken away by a superior power to his own, he will never repent; though he may have space, yet if he has not grace given him, he will remain impenitent. No means will bring him to it of themselves, neither the most severe judgments, nor the greatest kindnesses, nor the most powerful ministry; repentance is entirely a free grace gift: nor does the call of Christ imply the contrary; which may be considered either as external, as a preacher of the word, and as such was not always attended to, and effectual, but often slighted and rejected: or as internal, being by the power of his grace effectual; for he who called to repentance, as a minister of the word, as a prince and a saviour, was able to give it, and which none but a divine person is able to do. The Jews have a saying (b) of "shepherds, collectors of taxes and "publicans", , "that their repentance is difficult".'' Now, since this was the end of his coming into the world, his conduct in conversing with publicans and sinners was in all respects highly to be justified. (a) T. Bab. Succa, fol. 5. 1. & Sanhedrim, fol. 86. 1. Moses Kotsensis Mitzvot Tora pr. neg. 116. Vid. Maimon. Hilchot Melachim, c. 5. sect. 11. (b) T. Bab. Bava Kama, fol. 94. 3.
Matthew 9:12
Jesus Calls Matthew
11When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners. ”
- Scripture
- Sermons
- Commentary
I Will, Be Thou Clean (Tenor Solo)
By John Alexander Dowie1.8K02:17Faith in JesusHealingPSA 30:2ISA 53:5MAT 9:12MAT 11:28MRK 5:34LUK 19:10JHN 3:16HEB 13:8JAS 4:81PE 2:24John Alexander Dowie shares the story of Gideon, a poor lad who approaches the Savior with boldness and faith, expressing a desire for healing and transformation. The sermon emphasizes the unwavering compassion of Jesus, who is always ready to heal and save those who seek Him. Dowie highlights the importance of recognizing Jesus as the master and the source of our strength, encouraging believers to trust in His ability to change their lives. The message conveys that Jesus remains the same Savior, patiently waiting to embrace those who come to Him in need.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Dr. Law and Dr. Grace - Part 5
By Lester Roloff1.6K09:06EZK 36:26MAT 9:12JHN 14:6ROM 6:23EPH 2:8This sermon illustrates the journey of a man struggling with spiritual sickness and the realization that self-effort and good works cannot save him. It emphasizes the need to come to the 'Doctor' who can diagnose and cure our spiritual heart trouble, symbolizing the need for a spiritual heart transplant through Jesus Christ. The story highlights the importance of surrendering to the 'Doctor of Grace' who offers salvation and transformation, emphasizing the urgency and personal nature of this spiritual surgery.
Why Christ Died and God Raised Him From the Dead
By Rolfe Barnard1.3K39:41Christ's DeathMAT 7:6MAT 9:12JHN 17:2EPH 1:22In this sermon, the preacher emphasizes the consequences of living a life ruled by sin, which leads to ruin and eternal judgment. On the other hand, being under the sweet and loving God as Lord brings joy and peace in this life. The preacher highlights that everything in this world belongs to God, and being right with Him is essential for true peace. The sermon also addresses the importance of recognizing Jesus as Lord and the danger of preaching a distorted version of the gospel, which has led to the decline of true evangelism and revival.
Lame Feet Under the King's Table - Mephibosheth
By Paris Reidhead1.2K39:04Christian LifeGEN 3:8MAT 9:12JHN 3:16ROM 6:23EPH 2:8In this sermon, the preacher discusses the theme of fellowship as portrayed in 2 Samuel chapter 9. The sermon emphasizes the principles of fellowship that are eternally true and useful. The preacher shares a story about a conversation between Mr. Moody and a woman who is hesitant to kneel alongside her coachman due to social differences. Mr. Moody's response highlights the importance of being placed in the father's family as a child, a son, and an heir through Christ. The sermon concludes by emphasizing the incomprehensible love and mercy of God, who welcomes sinners to eat at the king's table through the covenant made with Jesus Christ.
Mercy
By Carter Conlon1.1K48:35PSA 130:3EZK 37:1MAT 9:12LUK 15:11ROM 3:23This sermon emphasizes the importance of mercy in the context of prayer and fasting for a city in need. It highlights the need for faith, understanding God's character, and believing in His mercy to bring revival and transformation. The message calls for a deep reliance on God's mercy, acknowledging our own weaknesses, and seeking a fresh outpouring of the Holy Spirit to bring life and renewal.
Jesus, the Friend of Sinners
By Joshua Daniel94828:40MAT 9:9MAT 9:12LUK 7:37ROM 5:8In this sermon, the preacher emphasizes the transformative power of the message of Jesus Christ. He highlights how the love, forgiveness, and salvation offered by Christ can restore broken relationships, heal sickness, and bring about positive change in individuals. The preacher also addresses the issue of fraud and false claims in the healthcare system, urging for a higher moral standard. He uses the example of Levi, a tax collector who left his worldly ties to follow Jesus, to illustrate the need to let go of earthly attachments. The sermon concludes with an invitation to viewers to become allies of God in bringing about revival and positive change in their own lives and communities.
Mark - Jesus Begins to Preach
By J. Glyn Owen38443:04JesusMAT 4:17MAT 9:12MAT 24:14MRK 1:14LUK 4:18LUK 19:10ACT 10:38In this sermon, the speaker emphasizes that the good news of the gospel is about what God has done, who God is, and what God will do. He highlights the significance of Jesus' ministry, describing it in terms of dancing, joy, and fulfillment. The speaker also mentions a debate on television about religion being the opiate of the people, and he addresses the question of where God is. He then turns to the Gospel of Mark, specifically verses 14 and 15, which talk about Jesus coming into Galilee to preach the Gospel of God. The sermon concludes by emphasizing the importance of preaching this good news to all nations for salvation.
The Mercy Seat
By Andrew Bonar1AtonementGrace and MercyEXO 25:22LEV 17:11MAT 9:12MAT 26:28Andrew Bonar emphasizes the significance of the mercy-seat as the place where sinners can find atonement through the blood of Christ. He urges listeners to come to God as they are, burdened by sin, and to lay their sins upon the mercy-seat, where God's grace meets their need for salvation. Bonar reassures that the blood of Jesus is sufficient for immediate forgiveness and that no good works are required to earn acceptance; rather, faith in Christ's sacrifice is the only plea for salvation. He highlights that God is always ready to receive sinners, inviting them to approach Him with confidence in the atoning blood. Ultimately, Bonar calls for a heartfelt response to the mercy offered at the cross, emphasizing that now is the time to seek the Lord.
Our Beloved Physician
By Robert Hawker0PSA 103:3ISA 61:1JER 30:17MAT 9:12MRK 2:17Robert Hawker preaches on the compassionate nature of Jesus as the beloved physician, drawing parallels between Luke the physician and Jesus as the ultimate healer of souls. He emphasizes Jesus' role in healing the spiritually diseased, broken-hearted, blind, and oppressed, offering restoration and freedom through His grace. Hawker challenges listeners to reflect on whether they have allowed Jesus to diagnose their spiritual condition, experience His healing touch, and receive His free remedies of grace, righteousness, and love.
The Sinner's Savior
By C.H. Spurgeon0GraceRedemptionPSA 34:18ISA 53:5MAT 9:12LUK 19:10JHN 3:17ROM 4:5ROM 5:82CO 5:21EPH 2:81TI 1:15C.H. Spurgeon emphasizes that the gospel is specifically designed for sinners who recognize their transgressions and seek forgiveness, as it is these individuals who truly value the grace of justification. He illustrates that God's mercy is directed towards the guilty and self-condemned, highlighting that the Lord is attentive to those in distress rather than those who are self-sufficient. Spurgeon points out that Christ's mission was to save the unrighteous, as demonstrated by His willingness to die for sinners while they were still in their sins, showcasing the depth of God's love and compassion.
The Characters of the Healthy and Sick, in a Spiritual Sense, Considered and Contrasted
By Samuel Davies0MAT 9:12MRK 2:17LUK 5:31LUK 19:10JAS 5:16Samuel Davies preaches about the importance of recognizing our spiritual sickness and the need for Jesus Christ as the divine Physician to heal our souls. He contrasts the attitudes of those who are spiritually healthy, yet unaware of their need for a Savior, with those who are spiritually sick, deeply aware of their sinfulness and eager for healing. Davies emphasizes the necessity of being like the sick souls who eagerly seek Jesus, submit to His prescriptions, and diligently use the means of grace for their recovery, contrasting them with the healthy-hearted sinners who neglect the Physician and remain in their spiritual pride and indifference.
The Sin Sick Soul and the Great Physician
By J.C. Philpot01SA 2:6JOB 5:18PSA 73:5PSA 103:3PSA 110:3JER 33:6EZK 8:15MAT 9:12MAT 22:16JHN 8:3J.C. Philpot preaches about the need for a great Physician for those who are spiritually sick, drawing parallels from how Jesus dealt with cavilers and critics in the Bible. He emphasizes the importance of feeling the malady of sin, the deep depravity of the fallen nature, and the backsliding and idolatrous tendencies of the heart to truly recognize the need for the healing touch of Jesus. Philpot highlights that the Lord's Hospital is only for the incurables, those who have come to the end of themselves and realize their desperate need for the healing remedies of the great Physician. He encourages believers to seek the balm of Jesus' blood, the only remedy for a guilty conscience, and to trust in His power and willingness to heal all who come to Him in their sickness.
The Great Physician
By A.W. Tozer0Faith and UnbeliefHealingMAT 9:12JHN 5:6A.W. Tozer emphasizes that many Christians live in a state of chronic discouragement, mistakenly believing that a victorious Christian life is unattainable for them. He challenges the notion that such feelings are normal, urging believers to recognize their unbelief as the root cause of their defeat. Tozer draws a parallel to the man at the Jerusalem pool, highlighting that the desire for healing and wholeness is essential for transformation. He encourages Christians to reject complacency and to actively seek the healing power of Jesus, who is always ready to make them whole.
Let the Abbot Be Most Solicitous
By St. Benedict of Nursia0EZK 34:3MAT 9:12LUK 15:42CO 2:7St. Benedict of Nursia emphasizes the importance of the Abbot's care for delinquent brethren, drawing inspiration from the words of Jesus that the sick need a physician. The Abbot is urged to seek wise counsel and support from mature brethren to guide and console those who are wavering, encouraging them to seek reconciliation and not be overwhelmed by grief. It is crucial for the Abbot to show utmost care and diligence in nurturing weak souls, following the example of the Good Shepherd who compassionately seeks out the lost sheep to bring them back to the flock.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
(A Spiritual Leader) 5. Balanced by the Body of Christ
By Zac Poonen0MAT 9:12LUK 6:26JHN 17:61CO 12:41CO 12:12Zac Poonen preaches on the importance of recognizing our imbalances in ministry and finding balance by working together with other members in the Body of Christ, each with different gifts and callings. Just as a hospital has various departments to cater to different needs, the Body of Christ has a variety of ministries and spiritual gifts to help people. It is crucial to understand our specific calling in the Body and cooperate with others to fulfill all that God wants to accomplish. The success of our ministry should not be judged by popularity or statistics, but by faithfulness to the unique ministry God has entrusted to us in Christ's Body.
John 5:1-9. the Miracle at the Pool of Bethesda.
By Favell Lee Mortimer0PSA 103:3MAT 9:12LUK 19:10JHN 5:2JHN 7:38Favell Lee Mortimer preaches on the story of the pool of Bethesda, drawing parallels between the physical healing at the pool and the spiritual healing found in Jesus Christ. The pool, named Bethesda meaning 'House of mercy,' reflects the mercy and salvation offered by Jesus through His Word. Just as the sick people waited eagerly by the pool for healing, we are called to seek God earnestly for salvation, knowing that His mercy is available to all sinners. Jesus, the great Physician, shows compassion to a man who had been long afflicted, demonstrating His power and mercy in restoring him completely.
The Ministry of Forgiveness
By Harris Franklin Rall0MAT 5:3MAT 9:12MAT 22:9MAT 25:40LUK 5:31LUK 7:47LUK 14:13LUK 18:14LUK 19:10Harris Franklin Rall preaches about Jesus' compassionate ministry towards sinners, including tax collectors and immoral individuals, who were often marginalized and despised by society. Jesus' focus was on forgiveness, healing, and restoring hope to those who were considered outcasts. He challenged the religious leaders of the time by showing that God's love extends to all, regardless of their past disobedience or societal status. Jesus' ministry to the poor and suffering laid the foundation for Christian education, philanthropy, and missions, emphasizing the importance of serving others with humility and compassion.
The Soul's Malady and Cure
By Thomas Watson0PSA 147:3ISA 53:4ISA 55:1MAT 9:12LUK 4:18LUK 5:31JHN 17:121TI 1:15HEB 7:251JN 1:7Thomas Watson preaches about the compassionate and skilled Physician, Jesus Christ, who is willing and able to heal sin-sick souls. He emphasizes that Christ came to save sinners, not the righteous, and uses the analogy of Levi's call to follow Jesus to illustrate the immediate response required to follow Christ without hesitation. Watson explains that sin is a soul disease that corrupts every part of the soul, likening it to sickness spreading throughout the body. He highlights the need for humility, fear of sin, and surrender to Christ as the ultimate Healer of our spiritual diseases.
Go and Learn
By John Wesley0MercyLove in ActionMAT 9:12John Wesley emphasizes Jesus' call to show mercy over sacrifice, highlighting that true religion is rooted in love and compassion. He explains that Jesus' interactions with sinners and outcasts demonstrate God's desire for mercy, urging believers to prioritize acts of kindness in their lives. Wesley encourages the congregation to 'go and learn' what it means to be merciful, suggesting that understanding and practicing mercy can transform both individuals and communities. He reminds us that God has shown us mercy, and we are called to extend that mercy to others, especially those marginalized by society.
The Third Pennsylvania Sermon
By Count Zinzendorf0EXO 9:162KI 5:13ISA 61:10MAT 9:12MAT 22:11LUK 13:28LUK 14:82CO 5:2HEB 12:151PE 1:10REV 3:17REV 21:27Count Zinzendorf preaches about the importance of being clothed in the righteousness of Jesus Christ to avoid the judgment of rejection. He emphasizes the danger of spiritual arrogance and self-righteousness, leading to being sent away with disgrace and insult. Zinzendorf urges humility, acknowledging one's need for salvation, and accepting the gift of righteousness from Jesus. He warns against depending on one's own virtues and holiness, stressing the necessity of being covered by the righteousness of Christ to stand before God. The sermon concludes with a prayer for God's mercy on those who are spiritually blind and a plea for grace to remain clothed in Christ's righteousness.
First Service at Bootle. — Remarkable Gathering. — Many Converts.
By Gwilym Hughes0PSA 139:14MAT 7:13MAT 9:12MRK 2:17JHN 10:9ROM 10:131TH 5:161TI 2:4JAS 5:16REV 3:20Gwilym Hughes preaches at the Stanley Road Welsh Calvinistic Methodist Chapel in Bootle, Liverpool, amidst a magnificent gathering of thousands, including a great Welsh population. The congregation experiences a surge of spiritual fervor, with prayers, supplications, and hymns filling the air. Hughes emphasizes the choice between eternal life and destruction, urging individuals to enter through the narrow door to salvation. He paints a vivid picture of the great Physician who heals all wounds, contrasting the suffering on earth with the wholeness in Heaven. The service culminates in a powerful display of conversions, prayers for salvation, and a call to remain close to Jesus and engage in prayer and work.
Jesus Dines With Matthew and His Sinful Friends Luke 5:27-32
By David Servant0MAT 9:12LUK 5:27LUK 15:1ROM 3:231JN 1:8David Servant preaches on the transformative power of Jesus' call to Matthew, a sinful tax collector, who repented and became a disciple. Despite criticism from the Pharisees, Jesus willingly spent time with sinners to call them to repentance and salvation, demonstrating that true holiness involves reaching out to those in need of redemption. The Pharisees' misunderstanding of holiness and their failure to recognize their own sinfulness serve as a cautionary tale for believers today, challenging them to reflect on their attitudes towards sinners and their own need for salvation.
The Physician!
By James Smith0PRO 30:12ISA 1:5MAT 9:12JHN 15:5ROM 3:9James Smith preaches about Jesus as the compassionate physician for sin-sick souls, emphasizing that those who recognize their spiritual sickness and need for healing are the ones who will seek Jesus. He highlights how sin is a universal disease affecting every part of man, leading to separation from God and eternal consequences. Smith urges listeners to acknowledge their diseased state, apply to Jesus the skilled, kind, and faithful physician, and seek healing and restoration through His mercy and grace.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
John Gill Bible Commentary
But go ye and learn what that meaneth,.... , "go and learn", is a phrase used by the Jews (a), when they are about to explain a passage of Scripture, and fetch an argument from the connection of the text. So the phrase , "what that is", or "what that meaneth", is Talmudic, as, "what is it?" , "what is that which is written?" , "what is the Scripture?" that is, what is the meaning of it? Our Lord speaks in their own dialect, and tacitly reproves their ignorance of the Scriptures; and instead of finding fault with him, and his conduct, he intimates, it would better become them to endeavour to find out the meaning of that passage in Hos 6:6 "I will have mercy, and not sacrifice"; which, if rightly understood, was sufficient to silence all their cavils and objections: and which words are to be taken, not in an absolute and unlimited sense; for sacrifices even of slain beasts, which were offered up in the faith of Christ's sacrifice, and were attended with other acts of religion and piety, were acceptable to God, being his own institutions and appointments; but in a comparative sense, as the following clause in the prophet shows; "and the knowledge of God more than burnt offerings"; and so the sense is given in the "Chaldee paraphrase", after this manner: "for in those that exercise mercy is my good will and pleasure", or "delight", "more than in sacrifice": and the meaning is, that God takes more delight and pleasure, either in showing mercy himself to poor miserable sinners; or in acts of mercy, compassion, and beneficence done by men, to fallen creatures in distress, whether for the good of their bodies, or more especially for the welfare of their souls, than he does even in sacrifices, and in any of the rituals of the ceremonial law, though of his own appointing: and therefore must be supposed to have a less regard to sacrifices, which were offered, neither in a right manner, nor from a right principle, nor to a right end; and still less to human traditions, and customs, which were put upon a level, and even preferred to his institutions; such as these the Pharisees were so zealous of. The force of our Lord's reasoning is, that since his conversation, with publicans and sinners, was an act of mercy and compassion to their souls, and designed for their spiritual good; it must be much more pleasing to God, than had he attended to the traditions of the elders, they charge him with the breach of: besides, what he was now doing was the end of his coming into this world, and which was answered hereby; for I am not come to call the righteous, but sinners, to repentance. The phrase, "to repentance", is not in the Vulgate Latin, nor in Munster's Hebrew Gospel, nor in the Syriac, Ethiopic, and Persic versions; but is in the Arabic, and in the ancient Greek copies, and is very justly retained. The "repentance" here designed, is not a legal, but an evangelical one: which is attended with faith in Christ, with views, at least hopes of pardon through his blood, and springs from a discovery and sense of his love: it lies in a true sense of sin, and the exceeding sinfulness of it, by the light of the Spirit of God; in a godly sorrow for it, and hearty loathing of it; in real shame and blushing for it, ingenuous confession of it, and departing from it; all which is brought on, influenced, heightened, and increased, by displays of the love of God through Christ. The persons called to this are not the "righteous"; meaning either such who are really so, because these are already called to it, though, whilst in a state of imperfection, daily need the exercise of this grace; or rather such who are so in their own opinion, and in the sight of men only, not in the sight of God, which was the case of the Scribes and Pharisees, and very few of these were called and brought to repentance; but "sinners", even the worst, and chief of sinners, who, as they stand in need of this grace, and when thoroughly convinced, see they do; so Christ came into this world as prophet and minister of the word to "call" them to it: which call of his does not suppose that they had a power to repent of themselves; for this man has not, he is naturally blind, and do not see his sin; his heart is hard and obdurate, and till his eyes are opened, and his stony heart taken away by a superior power to his own, he will never repent; though he may have space, yet if he has not grace given him, he will remain impenitent. No means will bring him to it of themselves, neither the most severe judgments, nor the greatest kindnesses, nor the most powerful ministry; repentance is entirely a free grace gift: nor does the call of Christ imply the contrary; which may be considered either as external, as a preacher of the word, and as such was not always attended to, and effectual, but often slighted and rejected: or as internal, being by the power of his grace effectual; for he who called to repentance, as a minister of the word, as a prince and a saviour, was able to give it, and which none but a divine person is able to do. The Jews have a saying (b) of "shepherds, collectors of taxes and "publicans", , "that their repentance is difficult".'' Now, since this was the end of his coming into the world, his conduct in conversing with publicans and sinners was in all respects highly to be justified. (a) T. Bab. Succa, fol. 5. 1. & Sanhedrim, fol. 86. 1. Moses Kotsensis Mitzvot Tora pr. neg. 116. Vid. Maimon. Hilchot Melachim, c. 5. sect. 11. (b) T. Bab. Bava Kama, fol. 94. 3.