ACC ~ Matthew 9 v9 - 13

OVERVIEW:

Matthew was changed suddenly from a publican to an apostle (JEROME). Though he was immersed in worldly affairs, Matthew was freely chosen by the Lord, who knows the hidden recesses of the heart (CHROMATIUS). Jesus, acquainted with our inmost hearts, knows when each one of us is ready to respond most fully (CHRYSOSTOM). As they sat at table, through dining, conviviality and pleasant conversation, Jesus sought the return of the sinner, who was overwhelmed by the sheer presence of God (PETER CHRYSOLOGUS). The Lord went to the banquet of sinners to offer spiritual food to his hosts (JEROME). He gave aid to the sick, but those who believed they were healthy saw no need for a cure. The law of ritual sacrifices was unable to provide help, but health was in store for all in the granting of mercy (HILARY). Matthew presented a heavenly feast to all who would come by faith as publicans and sinners to the knowledge of Christ (CHROMATIUS). Like a physician, Jesus healed souls as the need emerged, on any occasion where people were hurting. He associated with the sick of soul because that was essential if he was to bring healing to them (CHRYSOSTOM).

9:9 | Matthew Chosen

SITTING AT THE TAX OFFICE

CHRYSOSTOM: Why did Jesus not call Matthew at the same time as he called Peter and John and the rest? He came to each one at a particular time when he knew that they would respond to him. He came at a different time to call Matthew when he was assured that Matthew would surrender to his call. Similarly, he called Paul at a different time when he was vulnerable, after the resurrection, something like a hunter going after his quarry. For he who is acquainted with our inmost hearts and knows the secrets of our minds knows when each one of us is ready to respond fully. Therefore he did not call them all together at the beginning, when Matthew was still in a hardened condition. Rather, only after countless miracles, after his fame was spread abroad, did he call Matthew. He knew Matthew had been softened for full responsiveness.

We may admire, incidentally, the self-effacing temperament of Matthew, for we note how he does not disguise his own former life. In his account he freely adds his own name and his own bad profession, while the other Gospel writers had generously protected him under another name. [1] But why did Matthew himself indicate precisely that he was “sitting at the tax office”? To point to the power of the One who called him, underscoring that he was being actively drawn away from the midst of the very evils in which he was presently engaged and that he had not already abandoned his wicked business as a tax gatherer. THE GOSPEL OF MATTHEW, HOMILY 30.1. [2]

[1] Mk 2:14; Lk 5:27.

[2] PG 57:361-62; NPNF 1 10:198-99**.

CHANGED FROM PUBLICAN TO APOSTLE

JEROME: Out of respect and deference, the other Evangelists were unwilling to call him by the common name of Matthew but said Levi. [1] So Matthew went by a double name in accordance with what Solomon noted: “An accuser is righteous at the beginning of his words.” And in another place: “Tell your sins, and you will be justified.” [2] Matthew also calls himself a publican to show his readers that no one must despair of salvation if he has changed for the better, for he was suddenly changed from a publican to an apostle. COMMENTARY ON MATTHEW 1.9.9. [3]

[1] In parallel passages in Mark (Mk 2:14) and Luke (Lk 5:27), the person addressed by Jesus is called Levi. The explanation provided here by Jerome—that the person had two names—is the one usually proposed by the ancient exegetes and is accepted by many modern scholars.

[2] Is 43:26.

[3] CCL 77:55.

HE DID NOT DELAY

CHROMATIUS: The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord (“Follow me”), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, “Follow me,” he does not linger or delay, but thereupon “he arose and followed him.” TRACTATE ON MATTHEW 45.1. [1]

[1] CCL 9a:417.

9:10 | Sinners Sat with Jesus and His Disciples

MANY TAX COLLECTORS CAME

CHRYSOSTOM: Now the tax collectors came together because they were of the same trade as Matthew was. For he took pride in the visit of the Messiah and invited them all together. The Messiah applied every form of healing. Not only while he was engaging in a formal discussion or healing or refuting his enemies, but even at breakfast he used to restore persons who were in bad condition. By means of these practices he taught us that every moment and every action can offer benefit to us.

Certainly the dishes Matthew set before him at that time had come from unrighteousness and covetousness. But Christ did not ask to be excused from participating in them, because the gain to be derived from it was going to be great. Rather, he shared the same roof and the same table with people who had erred in their manner of acquiring such things. For such is the nature of the physician. If he did not put up with the decay of the persons who are sick, he would not set them free from their sickness. Certainly Jesus got a bad reputation from this action, by eating with Matthew, by eating in his house and by eating with many tax collectors. This is why you see them criticizing him with this: “Behold a man who is gluttonous and drinks a lot of wine, a friend of tax collectors and sinners.” THE GOSPEL OF MATTHEW, HOMILY 30.2. [1]

[1] PG 57:363-64; NPNF 1 10:199-200.

JESUS’ MAJESTY COVERED AS HE SAT AT TABLE

PETER CHRYSOLOGUS: Jesus’ sitting at table has more significance for Matthew than just dining. [1] Jesus will be feasting not on food but on the return of sinners. He will call them back through feasting, collegiality and human affection, enjoying himself with their pleasant conversation while reclining at table. He knew that if they recognized him as a powerful judge they would be shattered by the terror of his majesty and overwhelmed by the sheer presence of God unveiled (nuda). Thus, veiled in a human body he was able to communicate with humans. He who wanted to assist the guilty hides the fact that he was a judge. He who did not deny dignity to faithful servants conceals his lordship. He who desired the weak to be embraced by a parent’s love covers his majesty. SERMONS 29:4. [2]

[1] Simma (sigma) is a rare term meaning, among other things, “dining room, triclinium.”

[2] CCL 24:171.

9:11 | The Pharisees Question the Disciples

WHY EAT WITH SINNERS?

HILARY: The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of “I desire mercy, and not sacrifice.” [1] In other words, the law linked to the ritual of sacrifices was unable to give help, but health was in store for all in the granting of mercy. “For I have not come to call the righteous, but sinners to repentance.” He had come for all. So why does Jesus say that he did not come for the righteous? … No one is righteous by reason of the law. He therefore showed the emptiness of boasting about the law, because with sacrifices imposed on the sick for their health, mercy was needed for all things set down in the law. For if righteousness came from the law, forgiveness through grace would not be necessary. ON MATTHEW 9.2. [2]

[1] Hos 6:6.

[2] SC 254:204-6.

THE HEAVENLY FEAST AT MATTHEW’S HOUSE

CHROMATIUS: According to the allegorical or mystical account, Matthew’s house is his mind, which Christ entered through Matthew’s faith in his grace. He is viewed as having truly “sat at table” there, for this same Matthew deserved to be the writer of this Gospel. Describing the Lord’s deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew’s house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table. TRACTATE ON MATTHEW 45.5. [1]

[1] CCL 9a:420.

9:12-13 | Calling Sinners, Not the Righteous

ATTENDING THE BANQUET OF SINNERS

JEROME: The Lord went to the banquet of sinners that he might have an opportunity to teach and to offer spiritual food to his hosts. In effect, when he is mentioned as frequently going out to attend feasts, nothing is said other than what he did there and taught there. Thus, we see both the Lord’s humility in reaching out to sinners and the force of his teaching in converting penitents. What follows: “I desire mercy, and not sacrifice” and “I came not to call the righteous but sinners” (as he cites testimony from the prophet) challenged the scribes and Pharisees, who considered themselves righteous and shunned both publicans and sinners. COMMENTARY ON MATTHEW 1.9.13. [1]

[1] CCL 77:56.