Matthew 9:12

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 thence," (namely from the place in which He had done this miracle,) "he saw a man sitting at the receipt of custom, Matthew by name."

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," [Prov 18:17] calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.

ap Anselm: 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, Follow me." As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends.

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 made the dispenser of the Lord's talents.

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 reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from his human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will!

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 of the heart, perceived him more disposed to obedience, then He called him.

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, the twelve, whom He also name Apostles, were chosen.

non occ.: 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 can be more disreputable than the office of Publican, nothing more abject than that of fisherman.

ap Anselm: 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 he sat at meat in the house."

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 happened to come into his mind; did not Mark and Luke who relate the same shew that is was in Levi's, that is, in Matthew's house.

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."

ap Anselm: 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 his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word.

ord.: 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 more especially careful not to break the Law, as also He gave commandment to His disciples below, "Go not into the way of the Gentiles."

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 healed such as were ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; "And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners?" It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, "Behold, thy disciples are doing what it is not allowed to do on the Sabbath." [Matt 12:2] Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master.

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 themselves from sin were drawing near to righteousness.

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 understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.

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 not a physician, but they that are sick."

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 righteousness have not submitted to the true righteousness of God." [Rom 10:3] By "the sick," He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God.

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."

5: This text from Osee is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners.

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 was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.

ap. Anselm: 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 true righteousness is proved.

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. Wherefore, He says, "Go;" that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, "I came not to call the righteous but sinners."

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 physician does the sick to be saved from their iniquity as from a sickness; which is done by penitence.

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 justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law.

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 God." [Rom 3:23] By this saying He also consoled those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come.

ap. Anselm: 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 righteousness as the Pharisees, but those that owned themselves sinners.

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 the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted "given," Levi "taken," the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. "And Jesus saith unto him, Follow me," either by preaching, or by the admonition of Scripture, or by internal illumination.

Now we must proceed, in the case of the prodigal son, to consider first that which is more useful; for no adjustment of examples, albeit in the most nicely-poised balance, shall be admitted if it shall prove to be most hurtful to salvation. But the whole system of salvation, as it is comprised in the maintenance of discipline, we see is being subverted by that interpretation which is affected by the opposite side. For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the “substance” received from God his Father, (the substance), of course, of baptism, (the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental “goods,” he has even handed his service over to the prince of the world, who else but the devil? and by him being appointed over the business of “feeding swine”, of tending unclean …

Not to participation in mysteries , then, and to fellowship in the wisdom hidden in a mystery , which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief , and the housebreaker , and the poisoner , and the committer of sacrilege , and the plunderer of the dead , and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed . For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, “They that be whole need not a physician, but they that are sick;” others, again, which to the pure in soul and body exhibit “the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets,” and “by the appearing of our Lord Jesus Christ,” which “appearing” is manifested to …

16. The principle of the philosophers and stoics is different, dearest brother, who say that all sins are equal, and that a grave man ought not easily to be moved. But there is a wide difference between Christians and philosophers. And when the apostle says, “Beware, lest any man spoil you through philosophy and vain deceit,” we are to avoid those things which do not come from God’s clemency, but are begotten of the presumption of a too rigid philosophy. …

4. For what is a greater or a more worthy care of overseers, than to provide by diligent solicitude and wholesome medicine for cherishing and preserving the sheep? since the Lord speaks, and says, “The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. And my sheep were scattered because there is no shepherd; and they became meat to all the beasts of the field, and none did search or seek after them. …

Virginity is something supernaturally great, wonderful, and glorious; and, to speak plainly and in accordance with the Holy Scriptures, this best and noblest manner of life alone is the root of immortality, and also its flower and first-fruits; and for this reason the Lord promises that those shall enter into the kingdom of heaven who have made themselves eunuchs, in that passage of the Gospels in which He lays down the various reasons for which men have made themselves eunuchs. Chastity with men is a very rare thing, and difficult of attainment, and in proportion to its supreme excellence and magnificence is the greatness of its dangers.

XIV. But if thou refusest to receive him that repents, thou exposest him to those who lie in wait to destroy, forgetting what David says: “Deliver not my soul, which confesses to Thee, unto destroying beasts.” Wherefore Jeremiah , when he is exhorting men to repentance, says thus: “Shall not he that falleth arise? or he that turneth away, cannot he return? Wherefore have my people gone back by a shameless backsliding? and they are hardened in their purpose. Turn, ye backsliding children, and I will heal your backslidings.” Receive, therefore, without any doubting, him that repents. Be not hindered by such unmerciful men, who say that we must not be defiled with such as those, nor so much as speak to them: for such advice is from men that are unacquainted with God and His providence, and are unreasonable judges, and unmerciful brutes. …

XX . As to a good shepherd, let the lay person honour him, love him, reverence him as his lord, as his master, as the high priest of God, as a teacher of piety. For he that heareth him, heareth Christ; and he that rejecteth him, rejecteth Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, “He that heareth you, heareth me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me.” In like manner, let the bishop love the laity as his children, fostering and cherishing them with affectionate diligence; as eggs, in order to the hatching of young ones; or as young ones, taking them in his arms, to the rearing them into birds: admonishing all men; reproving all who stand in need of reproof; reproving, that is, but not striking; beating them down to make them ashamed, but not overthrowing them; warning them in orde …

XL . But yet do not thou, O bishop, presently abhor any person who has fallen into one or two offences, nor shalt thou exclude him from the word of the Lord, nor reject him from common intercourse, since neither did the Lord refuse to eat with publicans and sinners; and when He was accused by the Pharisees on this account, He said: “They that are well have no need of the physician, but they that are sick.” Do you, therefore, live and dwell with those who are separated from you for their sins; and take care of them, comforting them, and confirming them, and saying to them: “Be strengthened, ye weak hands and feeble knees.” For we ought to comfort those that mourn, and afford encouragement to the fainthearted, lest by immoderate sorrow they degenerate into distraction, since “he that is fainthearted is exceedingly distracted.”

Why should I say more? Salute the brethren who are with you, and pray for us, that we may be saved with that salvation of which it is said, “They that are whole need not a physician, but they that are sick: I came not to call the righteous, but sinners.” Pray, therefore, for us that we may be righteous, an attainment wholly beyond a man’s reach, unless he know righteousness and be willing to practise it, but one which is immediately realized when he is perfectly willing; but this full consent of his will can never be in him unless he is healed and assisted by the grace of the Spirit.

9. As Cain’s sacrifice of the fruit of the ground is rejected, while Abel’s sacrifice of his sheep and the fat thereof is accepted, so the faith of the New Testament praising God in the harmless service of grace is preferred to the earthly observances of the Old Testament. For though the Jews were right in practising these things, they were guilty of unbelief in not distinguishing the time of the New Testament when Christ came, from the time of the Old Testament. …

And therefore, if there is an ambiguity in the apostle’s words when he says, “By one man sin entered into the world, and death by sin; and so it passed upon all men;” and if it is possible for them to be drawn aside, and applied to some other sense, is there anything ambiguous in this statement: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God?” Is this, again, ambiguous: “Thou shalt call His name Jesus, for He shall save His people from their sins?” Is there any doubt of what this means: “The whole need not a physician, but they that are sick?”, that is, Jesus is not needed by those who have no sin, but by those who are to be saved from sin. …

The book which you sent to me, my beloved sons, Timasius and Jacobus, I have read through hastily, but not indifferently, omitting only the few points which are plain enough to everybody; and I saw in it a man inflamed with most ardent zeal against those, who, when in their sins they ought to censure human will, are more forward in accusing the nature of men, and thereby endeavour to excuse themselves. He shows too great a fire against this evil, which even authors of secular literature have severely censured with the exclamation: “The human race falsely complains of its own nature!” This same sentiment your author also has strongly insisted upon, with all the powers of his talent. …