Tax-collectors and sinners.

Matthew 9.10-13 = Mark 2.15-17 = Luke 5.29-32.

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Notes and quotes.

§ I count the following agreements between Matthew and Luke against Mark:

  1. Matthew 9.10 and Luke 5.29 agree in the aorist tense (εγενετο, it happened, and εποιησεν, he made, respectively) against the present tense γινεται (it happens) in Mark 2.15.
  2. Matthew 9.11 and Luke 5.30 each have οι Φαρισαιοι (the Pharisees) in the nominative. Mark 2.16 has των Φαρισαιων (of the Pharisees) in the genitive.
  3. Matthew 9.11 and Luke 5.30 have δια τι (why) where Mark 2.16 has οτι (why).
  4. Matthew 9.12 and Luke 5.31 have the aorist ειπεν (said) where Mark 2.17 has the historic present λεγει (says).

§ The phrase πορευθεντες δε μαθετε τι εστιν· Ελεος θελω και ου θυσιαν (but go and learn what it means: I want mercy and not sacrifice) in Matthew 9.13 is repeated in Matthew 12.7. The phrase δοχην ποιειν (make a banquet) in Luke 5.29 is repeated in Luke 14.13.

§ Didache 4.10b:

Ου γαρ ερχεται κατα προσωπον καλεσαι, αλλ εφ ους το πνευμα ητοιμασεν.

For he does not come to call with respect of persons, but unto those whom the spirit has made ready.

§ Papyrus Oxyrhynchus 1224, fragment 2 verso, column 2 (page [175]):

  1. [...ροε...]
  2. οι δε γραμματεις κα[ι Φαρισαι-]
  3. οι και ιερεις θεασαμ[ενοι αυ-]
  4. τον ηγανακτουν [οτι συν αμαρ-]
  5. τωλοις ανα με[σον κειται. ο]
  6. δε Ιη{σους} ακουσας [ειπεν· ου χρειαν]
  7. [εχ]ουσιν οι υ[γιαινοντες]
  8. [ιατρου,] α[λλα....]
  1. [...]
  2. But the scribes an[d Phari-]
  3. sees and priests, see[ing him]
  4. were indignant [that with sin-]
  5. ners, in their mid[st, he reclined.]
  6. But Je{sus} heard and [said: No need]
  7. [ha]ve the h[ealthy]
  8. [of a physician], b[ut....]

§ Barnabas 5.9:

Οτε δε τους ιδιους αποστολους τους μελλοντας κηρυσσειν το ευαγγελιον αυτου εξελεξατο, οντας υπερ πασαν αμαρτιαν ανομωτερους ινα δειξη οτι ουκ ηλθεν καλεσαι δικαιους αλλα αμαρτωλους, τοτε εφανερωσεν εαυτον ειναι υιον θεου.

And when he elected his own apostles who were to proclaim his gospel, who were very lawless above every sin so that he might show that he came not to call the just but sinners, then he made himself apparent, that he was the son of God.

§ 2 Clement 2.4:

Και ετερα δε γραφη λεγει οτι, Ουκ ηλθον καλεσαι δικαιους, αλλα αμαρτωλους.

And another scripture also says: I came not to call the just, but sinners.

§ Justin Martyr, Apology 1.15.8:

Ειπε δε ουτως· Ουκ ηλθον καλεσαι δικαιους, αλλα αμαρτωλους εις μετανοιαν. θελει γαρ ο πατηρ ο ουρανιος την μετανοιαν του αμαρτωλου η την κολασιν αυτου.

But he said thus: I came not to call the just, but sinners unto repentance. For the heavenly father wants the repentance of the sinner or his punishment.

§ This pericope is also available in a somewhat different format in a file supplied by a correspondent of mine named Ovadyah, who has modified certain synopses by S. C. Carlson in order to take broad text types into account.