Go to Related Reading
About this book

Matthew

About this book
Chapter 9

1 After getting into a boat he crossed to the other side and came to his own town. 2 Just then some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 3 Then some of the experts in the law said to themselves, “This man is blaspheming!” 4 When Jesus perceived their thoughts he said, “Why do you respond with evil in your hearts? 5 Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 6 But so that you may know that the Son of Man has authority on earth to forgive sins”—then he said to the paralytic—“Stand up, take your stretcher, and go home.”⁠ 7 So he stood up and went home. 8 When the crowd saw this, they were afraid and honored God who had given such authority to men. 9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him. So he got up and followed him. 10 As Jesus was having a meal in Matthew’s house, many tax collectors and sinners came and ate with Jesus and his disciples. 11 When the Pharisees saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 When Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners.”⁠ 14 Then John’s disciples came to Jesus and asked, “Why do we and the Pharisees fast often, but your disciples don’t fast?” 15 Jesus said to them, “The wedding guests cannot mourn while the bridegroom is with them, can they?⁠ But the days are coming when the bridegroom will be taken from them, and then they will fast. 16 No one sews a patch of unshrunk cloth on an old garment because the patch will pull away from the garment and the tear will be worse. 17 And no one pours new wine into old wineskins; otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins and both are preserved.”⁠ 18 As he was saying these things, a leader came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 19 Jesus and his disciples got up and followed him. 20 But a woman who had been suffering from a hemorrhage for 12 years came up behind him and touched the edge of his cloak.⁠ 21 For she kept saying to herself, “If only I touch his cloak, I will be healed.” 22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” And the woman was healed from that hour. 23 When Jesus entered the leader’s house and saw the flute players and the disorderly crowd, 24 he said, “Go away, for the girl is not dead but asleep!” And they began making fun of him. 25 But when the crowd had been forced outside, he went in and gently took her by the hand, and the girl got up. 26 And the news of this spread throughout that region. 27 As Jesus went on from there, two blind men began to follow him, shouting, “Have mercy on us, Son of David!” 28 When he went into the house, the blind men came to him. Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this!” 31 But they went out and spread the news about him throughout that entire region. 32 As they were going away, a man who was demon-possessed and unable to speak was brought to him. 33 After the demon was cast out, the man who had been mute began to speak. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 34 But the Pharisees said, “By the ruler of demons he casts out demons!”⁠ 35 Then Jesus went throughout all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every kind of disease and sickness. 36 When he saw the crowds, he had compassion on them because they were bewildered and helpless, like sheep without a shepherd.⁠ 37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.⁠ 38 Therefore ask the Lord of the harvest to send out workers into his harvest-ready fields.”

Texts in conversation

Compare Matthew 9:13 and Avot de Rabbi Natan 4

New Testament · Rabbinic

Share:

Summary

In Matthew 9, Jesus quotes Hosea to place mercy above sacrifice. Rabbinic tradition in Avot de Rabbi Natan similarly uses Hosea to explain how acts of kindness can replace sacrifice.

Passages

Matthew 9:13

New Testament
11 When the Pharisees saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 When Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners.” 14 Then John’s disciples came to Jesus and asked, “Why do we and the Pharisees fast often, but your disciples don’t fast?”
70–90 CE (scholarly estimate) Read in Matthew

Avot de Rabbi Natan 4

Rabbinic · Minor Tractate
Shimon the Righteous was one of the last surviving members of the Men of the Great Assembly. He would say: The world stands on three things: on the Torah, on the Temple service, and on acts of kindness. On the Torah. How so? It says (Hosea 6:6), “I desire kindness, not a well-being offering (zevach), and the knowledge of God [which comes from studying Torah] more than burnt offerings (olot).” From here we learn that the burnt offering is more beloved than the well-being offering, because the burnt offering is entirely consumed in the fires, as it says (Leviticus 1:9), “The priest shall turn the whole thing into smoke on the altar.” And in another place (I Samuel 7:9), it says, “Samuel took one milking lamb, and offered it to be consumed, as a burnt offering to the Eternal.” And the study of Torah is more beloved before the Omnipresent God than offerings, for if a person studys Torah, he comes to have knowledge of the Omnipresent God, as it says (Proverbs 2:5), “Then you will understand the awe of the Eternal and you will discover the knowledge of God.” From here we learn that when a sage sits and expounds before the congregation, Scripture considers it as if he brought fat and blood upon the altar.If two Torah scholars are sitting and laboring in the Torah, and a bridal or funeral procession passes by, if there are already enough people participating, these two should not leave their studying; but if not, they should get up and offer words of Torah and praise to the bride, or escort the dead.
700–900 CE (scholarly estimate) Read in Avot de Rabbi Natan

References

"... Except from Jesus' direct quotation of Hosea 6:6 in both Matthean passages, no other explicit midrash of this verse has been found, until Avot de Rabbi Nathan, recorded five centuries after Jesus' time. However, this absence of a direct midrash of Hosea 6:6 does not imply that Jesus' contemporaries did not have their own interpretation and application of this verse. Through a study of Second Temple Literature, in which both concepts of חסד and זבח appear in contrast to each other, we attempted to follow the Jewish thought on חֶסֶד חָפַצְתִּי וְלֹא־זָבַח. Given the fact that (1) most of our findings relate to the Essenes and to the Qumran community, not to the Pharisees (Jesus' audience in Matthew) and (2) these texts do not correspond to the exact wording of Hosea 6:6, we will only summarize some significant findings. First, Ben Sira also argues for the precedence of the study of the Torah through the obedience to the Law and the act of giving alms over sacrifices (Sirach 35:1-8), which confirms the Aramaic reading found in the later Targum. Second, in the more specific cases of the sectarian Qumran community (recorded in the Dead Sea scrolls) as well as the Essenes (recorded by Philo and Josephus), a more literal interpretation of זבח is expressed, and a more radical application of וְלֹא as privative. Therefore, we conclude for a tendency in the Second Temple literature to offer a more derash-like expansion of the contrast between of חסד and זבח ..."
Irene E. Soquier, Jesus' Midrash of Hosea 6:6a "I Desire Hesed, Not Sacrifice" in the Gospel of Matthew (Alliance Theological Seminary, 2017), 1–35.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

Tags

Your feedback

Matthew 9:13 and Avot de Rabbi Natan 4

Leave a comment

Your questions and comments are welcome!

Comments

Glossary

Search the Library