Lecture 2 — Calling of Matthew

^9:9^ And when Jesus passed on from there, he saw a man sitting in the custom house, named Matthew; and he said to him: follow me. And he rose up and followed him. [n. 756]

^9:10^ And it came to pass as he was reclining at table in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples. [n. 758]

^9:11^ And the Pharisees seeing it, said to his disciples: why does your master eat with publicans and sinners? [n. 759]

^9:12^ But Jesus hearing it, said: those who are in health do not need a physician, but those who are ill. [n. 763]

^9:13^ Go then and learn what this means, I desire mercy and not sacrifice. For I have not come to call the just, but sinners. [n. 764]

755. Here is set down, first, the conversion of sinners;

second, the Pharisees’ debate, at and the Pharisees seeing it, said to his disciples. And

first, it says how he called certain men to discipleship;

second, how he called many to familiarity, at and it came to pass as he was reclining at table in the house.

756. It says then, and when Jesus passed on from there. Why did he pass on? Because they were plotting against him, so he did not want the crowds, kindle not the coals of sinners (Sir 8:13). He saw a man, truly a man, because he was a sinner; but you like men will die: and will fall like one of the princes (Ps 81:7). Sitting in the custom house, the tax office. There was a place where taxes were taken, so he was in a certain position where a man can hardly live without sin. Named Matthew. Others call him Levi, to preserve his honor, so that it would not be known that this man was a sinner; but he called himself Matthew, because the just is first accuser of himself (Prov 18:17), giving one to understand that the Lord is not an acceptor of persons. And he said to him: follow me. And this is a tremendous thing, that the Lord moves him to following. And he rose up and followed him. Hence one could say, my foot has followed his steps, I have kept his way, and have not declined from it (Job 23:11).

757. But it is objected that this could not be, that he followed him at one word.

And one should say that Jesus’ fame was so commonly known that already the man who followed him counted himself blessed; therefore this man followed him at one word. Hence obedience is displayed, because he immediately followed him.

But why did not he call him right away, from the beginning? One should say this man was wise with the wisdom of the age, and the Lord delayed calling him until miracles should arouse him. Or one should say that this was said by way of repetition, because this man was at the Lord’s sermon on the mount.

But why then does Matthew place it in this way? I say by reason of humility, because he considered his calling a miracle, and so tells of it among the miracles.

But why does he mention the calling of Peter and Andrew and Matthew rather than that of the others? One should say that fishers were among the more worthless men; similarly, those who collected taxes were the greatest among sinners. And therefore he makes special mention of these, that one may know that God is not an acceptor of persons.

758. There follows and it came to pass as he was reclining at table in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples. Here he touches upon how many he called to familiarity.

Hence he says, and it came to pass. Others say that he threw him a banquet; but this man is silent. And it is true that he gave a banquet; hence he invited many, that they might be drawn to God, because the curtain draws the curtain (Exod 36). Now, it is a sign that someone has strongly converted to the Lord, when he draws others whom he loves more. Hence he says that many publicans and sinners came, and sat down with Jesus and his disciples, because if any man will hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me (Rev 3:20).

759. And the Pharisees seeing it. It having been said how the Lord invites sinners to follow him and receives them at a banquet,

here the debate is set down:

first, about Jesus’ society;

second, about the banquet, at **then the disciples of John came to him **(Matt 9:14).

Concerning the first,

first the question is set down;

second, the response, at but Jesus hearing it, said.

760. He says then, and the Pharisees seeing it, said to his disciples.

One should notice that the Pharisees were malicious; hence they wanted to set up a schism between the disciples and Jesus. So they accused Jesus to the disciples, and accused the disciples to Jesus. Hence, wishing to accuse Jesus to the disciples, they say, why does your master eat with publicans and sinners? These were of the number of those described, six things there are, which the Lord hates, and the seventh his soul detests, namely him who sows discord among brethren (Prov 6:16; 19).

761. But it is asked why Luke says that this was said about the disciples (Luke 5:30).

And Augustine responds that there is the same thought in each, although the words are different, because they were accusing the whole of the Master’s teaching. Hence Luke refers to the words, but Matthew to the thought.

762. But it seems that these men argued rightly, because one should avoid the company of sinners.

But one should note that sometimes men avoid the company of sinners out of pride and contempt, as these men did, depart from me, come not near me, because you are unclean (Isa 65:5). But others avoid such company for the benefit of the sinners, that they might be ashamed, and so be converted. And Paul speaks in this way, I speak to your shame. Is it so that there is not among you any one wise man? (1 Cor 6:5). Similarly, someone avoids their company out of care for himself, fearing lest he should be corrupted; he who touches pitch, will be defiled with it (Sir 13:1). And, with the perverse you will be perverted (2 Sam 22:27). On the other hand, similarly, some linger with sinners to test themselves; hence temptation is their test (Sir 27:6), and: for in sight and hearing he was just: dwelling among them, who from day to day vexed the just soul with unjust works (2 Pet 2:8). And, as the lily among thorns, so is my love among the daughters (Song 2:2). And the Gloss says there: he was not good, who could not bear with evil men. Likewise, some linger among evil men for the sake of conversion, as Paul says, I became all things to all men, that I might save all (1 Cor 9:22).

But there is a difference, because it is not necessary to keep company with sinners who persevere in sin and do not wish to repent. But concerning those for whom there is hope, one should distinguish on the part of the one who dwells with them, whether he is firm or weak: if weak, he should not dwell with them; if strong, he is capable of dwelling with them, to convert them to God. And Jesus was the reliable doctor; therefore he did not fear danger when he was with them.

763. There follows Jesus’ response. And he sets out three arguments.

First, he speaks from a likeness: those who are in health do not need a physician. And the Lord calls himself a doctor, and well does he speak; who heals all your diseases (Ps 102:3), namely of both soul and body. So he touches upon infirmities both of soul and body. Hence he says, those who are in health do not need a physician. They are called well who consider themselves well out of pride, of whom it is said, you say, I am rich, and made wealthy, and have need of nothing: and you do not know that you are wretched, and miserable, and poor, and blind, and naked (Rev 3:17). And a doctor is not needed for such, but for those who are ill, i.e., who recognize their sin, just as David said, for I know my iniquity, and my sin is always before me (Ps 50:5).

764. Second, he brings in a Scriptural authority, saying, go then and learn what this means, as though to say: you do not understand the Scriptures, but go, and learn what this means, ‘I desire mercy and not sacrifice’ (also Hos 6:6).

And it is explained in two ways. First, in this way: that one is understood to be preferred to the other, because I want mercy more than judgment; hence a sacrifice is preferred to a sacrifice. The lamb is sacrifice, and so is mercy, for God has mercy on such victims. So which of these is better? To do mercy and judgment, pleases the Lord more than victims (Prov 21:3). Or in this way, that one is approved, but the remainder rejected; I want mercy, but not the sacrifice you offer. Hence, and when you stretch forth your hands, I will turn away my eyes from you . . . for your hands are full of blood (Isa 1:15).

Or, in another way, ‘I desire mercy and not sacrifice.’ For one is said to want that which he wants for its own sake, and not for the sake of another; just as if a doctor were to say, I desire health. And thus among the works which we offer to God, we offer certain ones for their own sakes, as to love God and neighbor; but others for the sake of these. I will show you, O man, what is good, and what the Lord requires of you. And certainly to give judgment, and to love mercy are required (Mic 6:8).

765. Third, the Lord brings in another argument from his office, just as an ambassador, if he were sent and used his office, and were forbidden by another, would say: you are a fool, because you forbid what pertains to me. The Lord had come to save sinners; hence it is said, **you will call his name Jesus. For he will save his people from their sins **(Matt 1:21). And so he says, I have not come to call the just, but sinners. Luke adds, to penance (Luke 5:32). And this addition is just, because he did not come to call sinners that they might remain in sins, but that they might be removed from them.

766. But one can ask about the just, because no one is just but God alone, since we are all sinners. Also, what he says seems false, because John was just, Simeon was just, Zachary was just; and yet he called them.

It should be said that one should make a distinction concerning justice. For someone who is not guilty of sin is called just; and in this way there is not anyone just, because all are guilty either of mortal sin, or of venial, or of original, at least with regard to the state of guilt; and he completely blotted this out, because he came that they might have life (John 10:10). Hence he did not come to call the just, insofar as they are just, but insofar as they are sinners. Likewise, a man who is not guilty of mortal sin is called just; hence I have not come to call the just to penance, but to greater justice. Or in this way: I have not come to call the just, i.e., those who are confident of their own justice, but sinners, those who repent, not knowing their own justice.